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i^<ii ^ TTHW^TFr H^TT^VT: II * 

Central Chinmaya Mission Trust, 





• • • 

Containing the original verses, word-by¬ 
word meaning, English rendering of each 
stanza and explanatory notes. 


S.N. Sastri, I.R.S (Retd.) 

(Former Member of the Central Board of Direct Taxes, 
Govt, of India) 

Central Chinmaya Mission Trust, 

© Copyright Reserved 

First Edition: 1988 - 5000 copies 

Published by : 

Central Chinmaya Mission Trust 
Sandeepany Sadhanaiaya 
Powai Park Drive, 

Bombay - 400 072. 

120 Shivshakti Ind. Estate, 
Andheri (E), 

Bombay - 400 059. 

Rs. 80 


gfe *1M<llfa li 

Dedicated to the memory of the late 

Shri M.S. Ramaswamy, 

my revered Guru, who introduced me to this great work. 


I never thought veteran bureaucrats could understand 
Vedanta! That is, until I saw Shri S.N. Sastri’s beautiful 
work on NARAYANEEYAM. He seems to have 
delved deep. And in preparing the manuscript with 
word-to-word meaning, translation and commentary 
particularly from the Vedantic angle, Sastri has done a 
thorough job. In fact, the entire credit for the book 
belongs to him. 

Melpathur Narayana Bhattatiri was an unique 
personality : erudite Sanskrit scholar, poet, Bhakta, 
Vedantin. Imagine the adocity of a young man in his 
twenties attempting a summary of Vyasa’s Bhagavatam 
in Sanskrit hymns! And see also the literary beauty, 
devotional content and Vedantic insight built into 
NARAYANEEYAM by Bhattatiri. Nothing short of 
poetic frenzy could have produced this artistry. No 
ecstacy of ritualistic devotion could have created such a 
touching hymn. NARAYANEEYAM is also a standing 
monument to Bhattatiri’s deep insight in Vedanta. 

If this volume is slightly heavy, the content deserves it. 
And I am sure the reader will enjoy many flights at 
super-human heights in the journey through Sastri’s 
exposition of immortal NARAYANEEYAM. 

May the Guru’s Grace be with us all. 

Bombay 400 072. 

Nov. 6,1988 


Srimannarayaniyam is a masterly condensation of the 
famous Bhagavata Mahapurana and was composed by 
Melpathur Narayana Bhattatiri, a great devotee-poet who 
lived in Kerala during the 16th century A.D. The 
Bhagavata, consisting of about 18000 verses, has been 
summarised in this work in 1034 verses, divided into 100 
dasakas (cantos). This work occupies a very high place 
in Sanskrit literature, both because of the intense 
devotional fervour of the verses and because of their 
extraordinary literary merit. 

The author of this work, Melpathur Narayana 
Bhattatiri, was born about the year 1560 A.D. in a village 
near the famous temple of Tirunavaya in Kerala. Even 
at a very young age he mastered the vedas and the 
vedangas. He learnt Mimamsa and other Sastras from 
his father Matrudatta, the vedas from one 
Madhavacharya, the science of logic (Tarka) from his 
elder brother Damodara and Sanskrit grammar from one 
Achyuta Pisharoti, a celebrated grammarian. He 
composed the Narayapiyam at the age of 27. He wrote 
a monumental work on Sanskrit grammar, entitled 
Prakriyasarvasva, a work similar to the Siddhanta 
Kaumudi, but written earlier. It is said that Bhattoji 
Dikshita, the author of the Siddhanta Kaumudi, on 
hearing about Bhattatiri, set out for Kerala to meet him, 



but had to return disappointed on hearing on the way 
that Bhattatiri had passed away. Bhattatiri composed 
many other devotional hymns also, as well as a work 
on Purva-mimamsa entitled Manameyodaya and 
panegyrics in praise of his royal patrons. It is believed 
that he lived till the ripe old age of 105, honoured by all 
for his great erudition, his superb literary creations and 
above all, for his supreme-devotion. 

The circumstances which led to the composition of 
Narayaniyam by Bhattatiri in his 27th year are as follows. 
His Guru in Sanskrit grammar, Achyuta Pisharoti, fell 
victim to a severe attack of paralysis and suffered 
unbearable pain. Bhattatiri, the devoted disciple that he 
was, could not bear the suffering of his Guru. He 
therefore fervently prayed that the disease may be 
transferred to him and his Guru freed of suffering. It 
happened as he wanted and soon, while Pisharoti 
recovered, the fell disease made Bhattatiri a cripple. It 
was the general belief in those days, as it is now, that 
sincere prayers to the Lord of Guruvayur would bring 
immediate relief from all troubles. Bhattatiri, who was 
unable even to move, had himself carried to the 
Guruvayur temple and sat there spending his time in 
prayer. He was then advised by Tunchath Ezhuthachan, 
an eminent Malayalam poet of the time, that he would 
be cured of his disease if he composed a hymn recounting 
all the incarnations of the Lord. Accordingly, he started 
composing the Narayaniyam, at the rate of one dasaka 
(canto) consisting generally of 10 verses, every 
day. On the 100th day he had a vision of the Lord in 
the form of Venugopala. The 100th canto, 



composed on that day, gives a graphic description of this 
form from head to foot. On that day he became 
completely cured of his disease. 

In the 100th canto the poet says that he has named this 
work Narayaniyam for two reasons — (1) it is about Lord 
Narayana and (2) the poet’s name is also Narayana. 

From the word ‘Ayurarogyasaukhyam’ appearing at 
the end of the 100th canto scholars have worked out the 
date of completion of the work as the 28th day of the 
Malayalam month of Vrischikam of the Malayalam year 
762 corresponding to 27th November 1587. (According 
to some the year is 763 and the date is 12th Dec. 1587). 

As a devotional hymn, this work ranks among the best 
of its kind. The superiority of the path of devotion, as 
compared with the paths of action (Karma) and 
knowledge (Jnana) is repeatedly stressed by the poet. He 
points out that Bhakti grows in the heart of an individual 
without any special effort on his part if he merely listens 
to the narrations about the incarnations and the deeds 
and excellences of the Lord. Bhakti is nothing but intense 
love for God. It is natural for every human being to love 
anything beautiful and so, to develop love for the Lord 
of Guruvayur who is beauty incarnate, does not need any 
effort. Unlike the path of Jnana which is possible only 
for those who have developed a high degree of 
detachment, the path of Bhakti is open to everyone. But 
devotion in the real sense of the term is possible only 
when it is informed by some knowledge of the relation¬ 
ship between the world and God, between the individual 
and God and between the individual and the world. 



These matters are dealt with in the first 10 and the last 
10 cantos. These cantos thus contain the essence of all 
the Upanisads. Every verse is addressed to the Lord. This 
work is considered eminently suitable for daily 
Parayanam (devout reading) by devotees. In these days 
when life is full of tensions and problems, the reading 
of at least a few verses every day is the surest way to 
preserve one’s equanimity and enjoy inward peace. 

From the literary point of view also this work can be 
placed on par with those of the greatest Sanskrit poets 
of all time. Eighteen different metres have been used by 
the poet. This variety makes the reading of this work a 
delightful experience. Bhattatiri is an adept at choosing 
words and metres in such a manner as to make the events 
narrated come alive before the mind’s eye. In the 25th 
canto, while describing the incarnation of the Lord as 
Narasimha, he uses words which bring out the 
awesomeness of the situation. In canto 55 describing 
Krishna dancing on Kaliya, the Totaka metre is very 
appropriately employed. Canto 69 describing the 
Rasakrida in the Kusumamanjari metre sends a thrill 
through us, bringing the scene before us in all its 
vividness. Cantos 98 and 100 elevate the reader to the 
most sublime heights of direct communion with the 
Supreme Being. Literary devices such as Anuprasa, 
Yamaka, etc enhance the poetic quality of the work. 

According to the Sthala purana of the Guruvayur 
temple, the image installed therein was originally given 
by Mahavishnu to Brahma. Brahma gave it to a sage 
named Sutapas; he gave it to Kasyapa Prajapati who in 




- turn, gave it to Vasudeva, the father of Krishna. Sri 
Krishna got it from his father and worshipped it at His 
capital Dvaraka. Before the conclusion of His incarnation 
as Krishna the Lord told His devotee and minister 
Uddhava that the image would come floating in.the sea 
which would soon engulf Dvaraka. Uddhava was asked 
to request Brihaspati, the Guru of the gods, to install the 
image at a suitable place. Accordingly, when the image 
came floating, Brihaspati took it and, along with Vayu, 
went all over the world and finally selected this spot and 
installed the image there. As the place was selected by 
Guru and Vayu, it came to be known as Guruvayur. 


1 wish to express here my deep sense of gratitude to 
my good friend, Shri C.N.Ramachandran, F.C.A., but 
for whose initiative this book would perhaps not have 
seen the light of day. He collected substantial donations 
from individuals and trusts and thus enabled me to 
commence the printing of this book. I am extremely 
grateful to all the donors for their generous donations. 

While the printing of the book was in progress, I made 
a request to H.H. Swami Chinmayanandaji that the book 
may be accepted for publication by the Central Chinmaya 
Mission Trust, Bombay. He very kindly acceded to my 
request. I am deeply indebted to him for this. 



In preparing this commentary I have derived great help 
from the excellent commentary in Sanskrit' entitled 
‘Balabodhini’ by Konath Krishna Wariyar. I have also 
made use of the following books — (1) The commentary 
‘Vanamala’ in Malayalam, (2) The commentary in 
English by Swami Tapasyananda of the Ramakrishna 
Mission, Madras and (3) The translation in Tamil by 
N. Somasundara Dikshitar. I am very much indebted to 
the authors of all these works. 






Aitareya Upanisad 
Brahma Sutra 
Brhadarapyaka upanisad 
Chandogya upanijad 
Svetasvatara upanisad 
Taittiriya upanisad 

Ch. up 






Foreword by H.H. Swami Chinmayananda v 

Introduction vii to xii 

Transliteration Table xiii 


1. The glory of the Lord 1 

2. The form of the Lord 20 

3. The qualities of the perfect devotee 29 

4. Yoga and its attainment 38 

5. Cosmic Evolution 49 

6. The Cosmos as the form of the Lord 59 

7. Brahma’s origin and penance 66 

8. Description of pralaya 75 

9. Description of creation 84 

10. The variety of creation 92 

11. Entry of Sanaka and others into Vaikuntha 99 

12. The Boar Incarnation 106 

13. The slaying of Hirapyak§a 113 

14. The Kapila Incarnation 120 

15. The teaching of Kapila 127 

16. Nara Narayana and Daksayaga 135 

17. The story of Dhruva 143 

18. The story of Pfthu 151 

19. The story of Pracetas 158 

20. The story of R§abhayogIsvara 165 



Dasaka Page 

21. Mode of worship in Jambudvipa, etc 171 

22. The story of Ajamila 179 

23. The stories of Dak$a, Citraketu, etc 186 

24. The story of Prahlada 194 

25. The Incarnation as Narasimha 202 

26. The liberation of Gajendra 211 

27. The churning of the Milk Ocean 217 

28. The churning of the ocean (contd) 225 

29. The Mohini incarnation, etc 231 

30. The Vamana incarnation 238 

31. The humbling of Bali 244 

32. The Fish incarnation 252 

33. The story of Ambarisa 258 

34. The Incarnation as Sri Rama 264 

35. The Incarnation as Sri Rama (contd) 273 

36. The Incarnation as Parasurama 283 

37. The Prelude to the Incarnation as Kf$na 293 

38. The Birth of Sri Kf§na 301 

39. Bringing Yogamaya from Gokulam, etc 308 

40. The salvation of. Putana 317 

41. The cremation of Putana, etc 322 

42. The slaying of Sakatasura 327 

43. The slaying of Trpavarta 333 

44. Description of the naming ceremony, etc 340 

45. Kr§na’s childhood pranks 345 



Dasaka Page 

46. Revelation of the Cosmic Form 352 

47. Tying Kr§na to the mortar 357 

48. The Redemption of Nalakubara and Manigriva 363 

49. Journey to Vrndavana 369 

50. Slaying of Vatsasura and Bakasura 375 

51. The slaying of Aghasura 382 

52. The stealing of the calves by Brahma 388 

53. The slaying of Dhenukasura 395 

54. The Reason for Kaliya coming to the Yamuna 401 

55. Krona’s dance on Kaliya 407 

56. The Lord blesses Kaliya 413 

57. The slaying of Pralambasura 419 

58. Rescue from forest fire 424 

59. Kr§na playing the flute 432 

60. Stealing the clothes of the Gopikas 438 

61. Blessing the wives of the performers of 

Vedic sacrifices 444 

62. The blocking of the sacrifice to Indra 450 

63. Holding up the Govardhana mountain 459 

64. Crowning as Govinda 464 

65. The Gopikas coming to Krjna 470 

66. Delighting the Gopikas 476 

67. Disappearance of the Lord, etc. 482 

68. The Gopikas in the Lord’s company 488 

69. Rasakrida 493 

70. The salvation of Sudarsana, etc 502 



Dasaka Page 

71. The slaying of Kesi and Vyomasura 508 

72. Akrura’s journey to Gokula 514 

73. The Lord leaving for Mathura 521 

74. The entry of the Lord into Mathura 526 

75. The slaying of Kamsa 535 

76. Uddhava sent as messenger to the Gopikas 544 

77. The fight with Jarasandha and others 552 

78. The Lord’s stay in Dvaraka 561 

79. The wedding of Rdkmini 567 

80. The story of the Syamantaka jewel 573 

81. The slaying of Narakasura 581 

82. The fight with Bana, etc 590 

83. The slaying of Paundraka 598 

84. Pilgrimage to Samantaparicaka 605 

85. The slaying of Jarasandha 611 

86. Slaying of Salva, etc 620 

87. The Kucela episode 630 

88. The episode of Santanagopalam 635 

89. The slaying of Vrkasura 645 

90. The aim of all the scriptures 653 

91. The path of Devotion 661 

92. Bhakti combined with Karma 671 

93. The lessons from 25 Gurus 681 

94. The means of enlightenment 691 

95. The means of liberation 702 



Dasaka Page 

96. The glories of the Lord 712 

97. Prayer for Supreme Devotion 722 

98. Meditation on Nirguna Brahman 731 

99. Praise of the glory of the Lord 742 

100. Description of the Vision of the Lord 751 

Transliteration Table 

In accordance with the practice followed by Indologists 
of this century, the letters of the Devanagari alphabet are 
represented in this book by the Roman letters shown 
against them in the following table. 

ar - a 

3TT - a 

? - i 

3 - u 

- u 

* - r 

tr - e 

3 * ai 

ait - o 

art - au 

= - 1) 

^ - k 

^ - kh 

\ - g 

\ - gh 

* * n 

^ - c 

^ - ch 

% - j 

* - Jh 

^ - n 

S - i 

3 *. fh 

\ - d 

% - dh 

\ - n 

cf - t 

- th 

\ * d 

% - dh 

^ * n 

\ * P 

^ - Ph 

\ - b 

^ - bh 

\ - m 

\ - y 

l - r 

^ - 1 

% ■ v 

% - s 

^ - 5 

H - s 

* - h 

% - k§ 

113ft THRIFT ^ 11 


3W 5f«TWI: ^ 

Dasaka I. 


|| 3ftr ^«J|N q<dg|u) ^T: II 

The glory of the Lord 


fd*|qn (dcq^td f^rfpnTR? I 

wro tow^ <rw 

drlMAlffl HTCn^RrTO^ SnT *TT*T WTHT*( II 1 

I'RM'qiqqlqirH'fc — Which is of the nature of concentrated 
(pure) Bliss and Consciousness; 3t^ifltd — without parallel; q>M- 
^liqfawit fd^td — absolutely free from the limitations of time 
and space ; f^TFT^rT — always free (from the control of Maya) ; 
fddd$lddSt) IJ l — by innumerable upanisadic statements ; 

— very well explained ; 3TFP^ — (and yet) not clear ; 

^T: — but immediately on realisation (as one’s own self); 
— (is) itself the highest purusartha, namely 
liberation (moksa) ; (3?J — highest); cff^ rtT^ — that very 



Reality, Brahman ; — in Guruvayur ; *nfcT — 

shines in concrete form ; IFrT — Oh! What good 

fortune for the people. 

1. Brahman, which is pure Existence-Consci¬ 
ousness-Bliss, which is without parallel, which is 
absolutely free from the limitations of time and space, 
which is always free from the control of Maya, which 
is very well explained by innumerable statements in the 
Upanisads, but is yet not clearly grasped (by a mere 
study of the Upanisads), but the realisation of whose 
identity with one’s own self is what constitutes the 
highest Purusartha, namely, liberation from the cycle 
of birth and death ; that very Brahman is present in 
concrete form in the temple of Guruv&ytir (in the form 
of Lord Krsna). This is indeed a great good fortune for 
the people. 

Note : In this verse the poet describes Brahman in both Its 
aspects, namely as the Impersonal Absolute (Nirguna) and as the 
Personal God (Saguna), the latter by implication. This Brahman is 
then identified with the image of Lord Krsna in the Guruvayur 
temple. This identification runs like a thread throughout this work. 
Every verse is addressed directly to the Lord who is manifest in the 
image and the Lord is said to have given His approval by nodding 
His head from time to time. In the last canto the poet gives a vivid 
description of the living presence of the Lord as he saw before him. 
To Bhattatiri the image is not just something composed of gross 
matter, nor merely a symbol for God, but the Lord Himself as a 
living presence. In other words, the image is an incarnation of the 
Lord, known as Arcavatara in the Visvaksena Samhita. It is a 
Descent of the Lord out of His boundless compassion for man and 
is as much a live incarnation as those of Sri Rama and Sri Krsna. 
There are many temples in India where the image is looked upon 
by devotees as a living incarnation of the Lord and worshipped as 



such. Great saints have actually experienced the presence of the 
Lord in these images.* 

Existence-Consciousness-Bliss . Brahman is defined in the Taittiriya 
Upanisad as Satyam Jnanam Anantam — Existence, Conscious¬ 
ness, Infinitude (II. 1). Brahman is also described as Bliss (Ananda) 
in the same upanisad (III. 6). Taking these two together, Brahman 
is described in Vedanta as Sat-Cit-Ananda, Existence-Conscious¬ 
ness-Bliss. This is how Brahman is described in this verse also. This 
is the Svarupalaksana, the essential characteristic, of Brahman as 
the Impersonal Absolute (Nirguna). 

Without parallel . 

Brahman is Ekam Eva Advitiyam — One only, without a second 
(Ch. Up. 6.2.1). Three kinds of difference (bheda) are postulated 
in Vedanta, namely, sajatiya (difference from others of the same 
species), vijatiya (difference from things of another species) and 
svagata (internal difference). Since Brahman is the only Absolute 
Reality, there is nothing else, either of the same species or of 
another species, with which It can be compared. Since Brahman is 
without parts, It is also free from internal difference. There is 
therefore nothing with which It can be compared. It is in this sense 
that Brahman is described here as without parallel. In our normal 
experience when we say that a particular thing is “incomparable”, 
what we mean is that it is far superior to all other things of the same 
or a different kind. This is not the sense in which Brahman is 
described here as incomparable or without parallel. It is so 
described because, being One only, without a second, there is 
nothing with which it can be compared at all. 

Absolutely free from the limitations of time and space. This 
expression brings out by implication the secondary or accidental 
character of Brahman, known as Tatasthalaksana. The Taitt. 
Upanisad defines Brahman as Satyam Jnanam Anantam. The 
word Anantam means that Brahman is infinite, i.e., It is without 

* For a detailed account of the concept of Arcavatara see ‘The Philosophy of Sri 
Ramanuja’ by V.R. Srisaila Chakravarti, 1st Edn., pp 338 to 340. 



limitation with respect to time, space and other things. Being 
without limitation with respect to time, Brahman remains 
unchanged in all the three periods of time — past, present and 
future. Therefore Brahman existed before the universe came into 
existence and Brahman will exist even when the universe is 
dissolved at the time of the Mahapralaya. The efficient or 
intelligent cause (nimitta karana) of the universe can therefore be 
nothing other than Brahman. 

By saying that Brahman is not limited with respect to space, it 
is shown that Brahman exists everywhere, i.e., It pervades the 
whole universe. Gold pervades all ornaments made of gold and clay 
pervades everything made out of clay, such as pots, etc. Gold and 
clay are the material causes of everything made out of them. In the 
same way, since Brahman pervades everything in the universe, 
Brahman is the material cause (upadana karana) of the universe. 
The material cause is that which is never away from the effect. The 
gold ornament while existing as such, is nothing but gold ; when it 
is melted, it is again nothing but gold. The ornaments come out of 
gold and on destruction as ornaments are again nothing but gold. 
Similarly, the universe comes out of Brahman, is sustained by 
Brahman and dissolves into Brahman. According to Advaita Veda¬ 
nta, there is no real creation of the universe. The universe is only 
an appearance of Brahman. Just as a rope is said to have ‘become’ 
a snake when it is mistaken for a snake due to dim light, Brahman 
appears to us as the universe because of our beginning-less 
ignorance (Avidya). When the snake was seen there was in reality 
only the rope ; when, on examination, the snake was found to be 
non-existent, there was again nothing but the rope. Thus the snake 
appears from the rope, remains as the rope and disappears in the 
rope. The rope is the sub-stratum for the appearance of the snake. 
Similarly Brahman is the sub-stratum on which the universe 
appears, in which it exists and into which it merges on dissolution. 
This is known as the Tatasthalaksana of Brahman or accidental 
characteristic, because Brahman is not in any way affected or 
modified either by the appearance or by the dissolution of the 
universe, just as the rope is not in any way affected by its appearing 
as a snake. At the same time it helps us to define Brahman by 



reference to the universe, which alone is in our personal experience. 
The classic example of Tatasthalaksana is the identification of a 
particular house in a street by pointing out a crow accidentally 
sitting on it. While the crow is not a part of the house and its 
presence there may not last even for a short period, it helps one to 
identify the house. 

Always free from the control of Maya — Maya is the power of 
Brahman and is therefore under the control of Brahman. Brahman 
associated with Maya is Isvara who creates, sustains and dissolves 
the universe, isvara is the ruler and controller of Maya. Everything 
in the universe is under the control of Maya. When an individual 
realises his identity with Brahman he goes beyond Maya, but till 
then he is subject to Maya, whereas Brahman or Isvara is beyond 
Maya in all the three periods of time. 

All the upanisads have Brahman as their subject and they explain 
Brahman in different ways. But, Brahman being beyond the reach 
of the sense organs and the mind, the study of the upanisads alone 
will not be sufficient to know Brahman. This is why it is said here 
that, inspite of being explained by innumerable statements in the 
upanisads Brahman does not become clearly known. Brahman has 
to be realised by manana (reflection) and nididhyasana (contemp¬ 
lation) on the words of the upanisads. Such a realisation of 
Brahman as identical with one’s own self is liberation (moksa). The 
Br. up says — 3TTrHT 3T SfcT°?T: _ 

the Atma should be realised; should be heard about, reflected on 
and meditated upon (2.4.5.). It is on the basis of this statement in 
the upanisad that the word in this verse has been interpreted 

above as “immediately on realisation”. The poet seems to have had 
this upanisadic statement in mind when he used this word. 

Thus, in this opening stanza the poet has compressed the entire 
vedanta. This may be compared to the first verse in the first 
Skandha of the Bhagavata Purana where also the teachings of the 
upanisads are given in a nut-shell. 



- flPSt 3*FF^ 3TFT^T^T«jt 


aiT^: fR I «nfhj?r I 

trg 6WH*) 

rTRT 3RT f*TCT 3T *ivfltn 3cT 3R: | 

^ cTraBTT § ft«RrRtHHI ftpqtfUNftd 

^ra^n ft^T^TSRR: || * 

^ — In this manner ; ^ctacittipi 3Tft — a thing which is 
very difficult to get (namely the living presence of the Lord within 
easy reach of all) ; ^f*RRT — so easily ; (flffT) 3Tfa — 

inspite of being available ; ^T: the people ; — alas ; 3T^T — 

other things (such as wordly pleasures) ; fl*qi f^RTT 3T — with 
body, speech or mind ; 't'Jtfd ^ — pursue ; (fTT) f*T — that 
(pursuit) ; F§5T ^cTT tT^_ is clearly lamentable. 

tjd ^ — But we here (the devotees of the Lord) ; — dl<5(] 
— however ; f^TTrrnFRTT — with mind firmly resolved ; 
fcPq'ilsiHgc^ — for the eradication of all sufferings ; tR 
fa^hlcHM — this (Lord) whose form this entire universe is, or who 
is the soul of all beings in the universe ; yiHct'iy.idfai — the Lord 
of Guruvayur ; ^ — alone ; 3TPSWTH: — surrender ourselves to. 

2. Alas ! What a pity it is that when a thing which 
is so difficult to get has in this manner become so easily 
available, people devote their body, speech and mind 
merely to the pursuit of worldly objects. But we (the 
devotees of the Lord) surrender ourselves, with mind 
firmly resolved, to the Lord of Guruvayur alone for the 



eradication of all our afflictions (both physical and 
mental) — to the Lord who Himself manifests in the 
form of the entire universe, (or who is the soul of all 
beings in the universe). 

Note: The living presence of the Lord being accessible to all in 
the temple of Guruvayur, by worshipping which people can easily 
get liberation from the bondage of Samsara, the poet regrets that 
people ignore this and pursue worldly objects with the hope of 
getting happiness. They do not realise that happiness cannot come 
from worldly objects and that worship of the Lord alone and total 
surrender to Him, can bring unlimited and everlasting bliss. 

The Lord Himself manifests in the form of the universe — 

See Bhagavata — 1-5-20 — “This universe is no other than the 

^I^TT 9jfcPTfcPT^ ^ II ^ 

— with the other two (Rajas and Tamas) ; SmRcheHci: — 
not being mixed ; Pl4<?i — free from taint ; ^ — that pure 

Sattva ; cim^i — which have come from it (sattva) ; 

— by the subtle elements and the organs of sense and 
action, ; ^ ^ — Thy form (is constituted) ; ffcf — these 

words of Vyasa ; — repeatedly ; — are heard; 

— because of its purity ; cT^ — that form ; ^ — which ; 

— (is) supremely resplendent because 

of the presence within it of unobstructed supreme bliss and 
consciousness i.e. the Supreme Brahman, — in that ; 

— which is delightful to the ears and the mind ; 



— which can be easily grasped ; ft — in Thy image 

(Lflavigraha); — those who have good deeds to their credit 

(punya) ; i H ^ — revel. 

3. Sage Vy^sa has said repeatedly that Thy form is 
constituted of the five subtle elements which have come 
from pure Sattva untainted by Rajas and Tamas and by 
organs made of them. In that image of Thine, which is 
supremely resplendent because, being absolutely pure 
(made of pure Sattva) the supreme bliss and 
consciousness (Supreme Brahman) within shines out 
unobstructed, which is delightful to hear about and to 
contemplate and which, being present in a concrete form 
is easy to grasp, those fortunate ones who have to their 
credit a store of good deeds performed in past lives, 

Note: Thy form is constituted of pure Sattva — The form of the 
Lord is said to be constituted of ‘Suddha Sattva. This is different 
from material Sattva which is always found in combination with 
Rajas and Tamas. In contrast to this, Suddha Sattva, or pure Sattva, 
of which the body of the Lord is constituted, is a pure spiritual 
substance. The divinity in the body of the Lord therefore shines out 
without being obstructed in any way. Bhattatiri looks upon the 
image of the Lord in the temple at Guruvayur as the Lord Himself 
and so he considers the image also as made up of the same pure 
sattva. Those fortunate persons who have performed good deeds in 
past lives because of which they get the opportunity to worship the 
Lord, revel in worshipping Him in this image. Even the very thought 
of worshipping the Lord comes only to a person who has punya to 
his credit. 

Which is easy to grasp — The image being a concrete object, it is 
easy for the devotee to concentrate his mind on it and worship the 
Lord. This is said in contrast to the contemplation of Nirguna 



Brahman which is extremely difficult, nay, even impossible for the 
majority of human beings — (See also Bhagavad-gita — XII-5). 

*T*f TO 3T€0Tf^R^f%rtf 3RT ^ S'* 

cT^ I 

cp^Hlnl <*)« ^fcT ||V 

H r -*»s — changeless ; t^THTyof — ever full ; 

— constituted of the nectar of unlimited supreme bliss ; 

— extremely beautiful because of many 
liberated ones having merged in it, (or because of innumerable 
pearls); P^dsitilRt^ — in the pure ocean of Brahman ; fdHtfrH 
— (Thy form) of pure Sattva ; — (is) like the 

wave rising (on the ocean); 3TTf|: — so indeed have the sages 
said; d^lrHl ^ — Thou who art of that form; f^T^T: — 

why not be called Niskala?; (^) — O Infinite one!; H^T ffcf 

— The term Sakala; ^ — is only for Thy (other) 


4. Thy form constituted of pure Sattva is like the 
wave rising on the pure ocean of Brahman, which is 
changeless, ever full, constituted of the nectar of 
unlimited supreme bliss and extremely beautiful because 
of the large number of liberated ones who have merged 
in it — so indeed have the sages said. Being of that pure 



Sattva form, Thou shouldst be called Niskala (complete 
incarnation). The term Sakala is appropriate only to Thy 
other part-incarnations, O Infinite Being! 

Note : Here Brahman is compared to the ocean and the pure Sattva 
form of the Lord to the wave. The adjectives qualifying Brahman 
can be applied to the ocean also. The ocean is also changeless and 
ever full. It was from the Milk Ocean that Amrta (nectar) was 
obtained by churning. There are innumerable pearls in the ocean. 
(The word mukta means both ‘pearl’ and ‘a liberated one’). The 
idea is that just as the wave is identical with the ocean, the Lord, 
being pure Sattva, is identical with Brahman. 

Sri Krsna is described in the Bhagavata as the Purnavatara or 
complete incarnation. ‘Bhagavan’ means one who possesses the six 
qualities collectively known as ‘Bhaga’ namely ‘Aisvarya’ 
(omnipotence), Virya (prowess) Yasas (fame) Sri (beauty and 
auspiciousness), Jnana (omniscience) and Vairagya (non¬ 

In the incarnation as Sri Krsna all these six qualities are present 
in the fullest measure and so He is called Bhagavan Svayam (the 
Lord Himself)- In the present verse Sri Krsna is equated with the 
Saguna Brahman and also with the Nirguna Brahman. In the 
devotional thought of the Bhagavata, the Personal God is identical 
with the Absolute Impersonal Brahman and this is followed in the 
Narayaniyam also. The Personal God is not a lesser and sublatable 

Bhuman — This is another term for Brahman — See Chandogya 
Upanisad (7-24-1). By addressing the Lord of Guruvayur as ‘Bhu¬ 
man’ the poet indicates that He is identical with Brahman. 

ITO : 



- facTCT «ft=TT: fatffaT: H TgKft: 3T^T: 
fat 'Jliqfa: 3fiffa ^Pl I 

- *s»1plMi #W 3im: JTT^fa: jJ^T I 

fWmO sft Pn+Kumvji *njr£ <ifc*<ii41«H<JTi<sqi 
AAcflffil oft^TT JT^fcfTHfcT^qTSfo cb*Mlft«rel I 
rTFIT: nnPnOMiMqi Hr^WT 

H ^ F9#iftW^3 ^5 WT^ II ^ 

(%) 3HT — O Birthless One!; Pi°mImk: — Though beyond 

all activity (i.e. a mere witness), Ri^K 0 ! — without any motive ; 
l^uiioqi — the activity known as Iksana (willing); *F5TC^ ^ 
— that Thou dost resort to ; ^ — because of that (willing) 

itself ; — Prakrti ; cffaT 3fft — though only latent in Thee, 

3Tfif?T55rMT — appearing as if non-existent, =h?Mifc;cbi^ — at the 
beginning of a new cycle of creation ; 3^fcT — becomes manifest (by 
being activated); (is) — O Thou whose glory and 

majesty are such as to make Thee shine unobstructed (by Rajas and 
Tamas) ; 3qj u o — O (Lord of) Vaikuntha ; H: — that Thou, 

cTTTT: — of that (Prakrti) ; Hr^iT ^Tf'f 3T?t — some part, which 
is of the nature of Sattva ; *T<^T — taking, cT — that absolutely 
pure; 3rfrRtaTOF — which does not obstruct (Thy divine effulgence 
of Pure Consciousness) ; WT — form, T^llrt — dost assume. 

5. O Birthless One ! Though beyond all activity, 
Thou dost activate Prakrti by a mere will and without 
any motive. Because of this, Prakrti which, though 
remaining latent in Thee appears as if it is non-existent, 
comes into manifestation, marking the beginning of a 



new cycle of creation. O Lord, whose power is 
unobstructed because of Thy glory and majesty, O Lord 
of Vaikuntha, Thou dost take a little ‘Sattvic part of 
Prakrti’ and assume an absolutely pure form in which 
the effulgence of Thy Pure Consciousness is absolutely 

Note : Birthless One — The word ‘Aja’ is used here to point out that 
the Lord is eternal and so has no birth. Though this is so, He does 
take on a form, as in the various incarnations, one of which is the 
incarnation as the image in the temple of Guruvayur, as an 
arcavatara. The Lord takes such a form out of His own free will and 
not by the force of Karma as in the case of all creatures in the world. 
In this respect reference may be made to the Lord’s statement in the 
Bhagavad-gita—IV-6. “Though I am unborn, of changeless nature 
and Lord of beings, yet, subjugating My Prakrti I come into being 
by My own Maya. 

Beyond all activity — The Lord is only a witness as the Atma of 
every being. In His mere presence all activities go on, but He is not 
involved in any activity. Since He has no desire, there is no need for 
any activity for Him. 

Activate by a mere glance — The mere presence of the Lord 
activates Prakrti, just as in the mere presence of a magnet iron fil¬ 
ings begin to move and arrange themselves into a pattern. 

Without any motive — The Lord is without any desire and so He 
has no motive in bringing the universe into manifestation. 

Prakrti remains latent — At the commencement of the Brahma 
pralaya, Prakrti merges in Brahman and remains latent throughout 
the duration of the pralaya. It looks as if Prakrti is totally non¬ 
existent at this time, though She is present in a latent condition. At 
the beginning of the next cycle of creation, the universe again comes 
into manifestation. 



Whose power is unobstructed — There is divinity in every living 
being, but it is obstructed by the Rajas and Tamas in the mind and 
so is not manifest. The Lord being Pure Sattva, there is no 
obstruction to the manifestation of His divinity. This is the 
difference between Isvara and the jiva. 

Assumes an absolutely pure form etc. — The incarnations of the 
Lord, which He lakes of His own free will, are all constituted of 
Pure Sattva and so the effulgence of the Lord as the Supreme 
Existence — Consciousness — Bliss is not obstructed at all. The 
Lord says in the Bhagavad-gita : “Many are the births which both 
you and I have passed through ; I remember them all, but you do 
not, O scorcher of foes” — (IV-5). The knowledge of the Lord is 
thus totally unobstructed, even when He incarnates on this earth, 
which He does out of His own free will, whenever there is decline 
of Dharma and ascendance of Adharma, for the protection of the 
good, for the destruction of the evil and for the establishment of 
-Dharma. (Bhagavad-gita — IV-7 & 8) — By contrast, all beings on 
the earth take birth by the force of their own past Karmas, as stated 
in the Kathopanisad — (II-2-7) 

*l(Urqi<4 | 

“Some souls enter the womb to get embodied, others go to the 
plants (i.e. are born as plants) according to their Karma and 
according to their knowledge” 

Miq u H^«WK | 




(^) *iit>niMK'ii«T — O Lord of Guruvayur!; 

^ <.<?ifc-in< dc*i i c*fi(Titci«r>i < — which causes delight just as a fresh 

rain-bearing cloud or a bunch of beautiful Kalaya (blue lily) 
flowers; — which is the very essence of all beauty, 

— to the eyes of those who have done good deeds (in 
past lives); >j u l^ u <tiqoK — the very incarnation of all their good 
deeds, — the place where Goddess Laksmf 

sports without any inhibition; flf&mttJMl 3RT: — the hearts of 
those who meditate on the Lord (in that form), 
f^rarg; — soaking in a torrential flow of nectar. rTtJ ft — that 
form of Thine,; 3T^5efft — I continuously meditate on. 

6. O Lord of Guruvayur! I continuously meditate on 
that form of Thine, which causes delight just like a fresh 
rain-bearing cloud or a bunch of beautiful blue lily 
flowers, which is the very essence of all beauty, which is 
the very incarnation of all their good deeds to the eyes 
of those who have performed meritorious deeds in past 
lives, where Goddess Laksmi sports without any kind of 
inhibition and which soaks in a torrential flow of nectar 
the hearts of all those who meditate on it. 

Note: Causes delight like a fresh rain-bearing cloud — After a 
very hot day, if rain-bearing clouds gather towards the evening, they 
cause delight to the people by holding forth the immediate prospect 
of a heavy shower which would give welcome relief from the heat. 
In the same way, the sight of the Lord’s image gives relief from the 
heat of samsara with the immediate prospect of the cooling showers 
of God’s compassion. 

The very Incarnation of good deeds — Only persons who have 
punya acquired by good deeds, to their credit, will have the good 
fortune to see the Lord in the Guruvayur temple. Such persons will 



look upon the image of the Lord as their own punya standing before 
them in concrete form to bless them. 

Goddess Laksmi sports — Goddess Laksmi always abides in the 
bosom of the Lord. 

Soaks in a torrential flow of nectar — Those who meditate on this 
form of the Lord are filled with bliss, which is like nectar. 

STrTffFT HfadMI: ^ 

ttfet f^TRt ffrT I 

to ft tfte’rraT- 

T: 3T rcl^fWuisS 

ftft: teT qrWt^TTwftfa 1 ^ TftT^ I « 

(t) 3TPs1d — O Invincible One! (who art beyond the control of 
Maya); ^q^MI — for all living beings; d^d^q^qiqgi — causing 
various kinds of suffering,; ft — Thy act of creation; q^'Cl 

— is cruel; ^fcT — in this manner; -H<41 *jft SiHlfqd — it used 

to be thought by me; 3TH — now; aft^TjTTft — 1 do not think 

thus; ftt ft^ — If it had not been for this creation; jflqi: — all 
embodied beings (here, only human beings); Pqsttf is* — soaked in 
supreme Bliss-Consciousness; ^(.d* — very delightful; fft rqs^: — 
this form of Thine; ftft : ^ — with the eyes and the ears; L Htqi 

— imbibing; — in the fullness of the ocean of 

supreme Bliss; 3T — how would they be able to revel? 

1 - O Lord who art invincible, being beyond Mays ! 
I used to think that Thy act of creation was very cruel, 



since it causes various kinds of suffering to all living 
beings. But I do not think so any more, because, had it 
not been for this creation, how would human beings 
have got the good fortune to revel in the ocean of 
supreme bliss by enjoying the sight of Thy delightful 
form which is Bliss-Consciousness itself, and by hearing 
about this form ? 


*lfrT ^ 

(t) St — O Lord Visnu; rd — Thou; — (art) 

accessible to every one; — (bestowing) blessings 

without any limit; mRvJllci: — Parijata tree; T i«i u n JO — in front 
of those who worship (Thee); ftrfrl — always; — 

appears; th — by them (Thy devotees); «w*tM 3TRr — 

even enjoyments not asked for; 31*1^ — wealth; did 

^ — the state of supreme Bliss also; 3T3TW — always; fdrKlrl — 
bestows; — This being so; 3PT 3Tf^W3f: — this crowd of 
supplicants; rt — that insignificant tree in Indra’s 

garden; — desires for in vain. 

8. O Lord ! Thou art a PSrijSta tree which is 
accessible to everyone, confers blessings without limit, 
appears before all devotees always and bestows on them 
enjoyments even beyond what they ask for, wealth and 
also the state of supreme Bliss. When this is so, it is a 
pity that crowds of supplicants desire in vain for that 
wish-yielding tree in the garden of Indra. 



Note: The Kalpakavrksa (wish-yielding tree) in Indra’s abode is 
not accessible to human beings, whereas any one can worship the 
Lord as manifested in the Guruvayur temple. The fruits that the 
Kalpakavrksa can give are only sense enjoyments and even those 
can be got only by those who go to heaven after death as a result 
of having performed the elaborate rites such as Soma-yaga pre¬ 
scribed in the vedas. But the Lord in the temple blesses any devotee 
who worships Him with all material prosperity, even in excess of 
what the devotee himself asks for and also confers the highest 
Purusartha, namely, liberation from the cycle of birth and death, 
which is the highest Bliss and which the Kalpakavrksa is not 
capable of giving. Thus, the worship of the Lord and obtaining His 
grace is far superior to performing rites to go to heaven to enjoy the 
limited happiness which alone can be had there. 

Parijata is considered to be the greatest among all the five 
celestial trees which are — Mandara, Parijata, Santana, 
Kalpavrksa and Haricandanam. 

sprfrr q^r^ i 

qfriq^q^ 3tHT: *qfcn*T"IT- 

qt — Other gods (such as Brahma, Siva, Indra, etc.); 

— out of compassion; SflRT 4)1 H — other desired things (i.e. things 
other than themselves); 4'4'frf — give indeed; ^I^ — 

Thou, however, as distinguished from them, — dost give 

Thyself (i.e. Thou givest union with Thyself, the Supreme 
Brahman); — other gods; — with their powers; ^FTfrf 

in the world; — rule over otheis; — Thou, 

— art the ruler of Thyself also (i.e. Thou art the 
inner controller of all beings and therefore Thou dost rule over all 


others and also Thyself); FlftrPTFTT: 3rMi: — those embodied 
beings who are very fortunate; r^f^T — in Thee who dost 

confer Bliss every moment, 3th 3iK*iPfl — revel intensely; ^ 

— Thou, indeed; ^iichkm: ^3 — dost revel by Thyself alone (i.e. 
Thou dost not need any external source of happiness); ffrf — this 
being so; (t) — O descendant of the Sura clan, 

abode of innumerable and incomparable excellences; — 

prostration to Thee. 

9. O Lord Krsna, the abode of innumerable and 

• • • • 

incomparable excellences ! Prostration to Thee. Other 
gods grant, out of compassion to their devotees, things 
other than themselves, but Thou dost give Thyself also 
(i.e., union with Thee). Other gods, by virtue of their 
powers, rule over others (but not over themselves), but 
Thou, being the soul of every being (including all the 
other gods themselves), dost rule over Thyself (because 
there is nothing apart from or external to Thee). Those 
embodied souls who are very fortunate (because of 
having performed good deeds in past lives) enjoy the 
supreme Bliss of union with Thee, who art Bliss itself. 
Thou however dost revel in Thyself alone (not being 
dependent on external objects for happiness). 

Note : This verse should not be understood as implying that .the 
poet considers other gods to be inferior to Krsna. What it means 
is that Krsna is the Supreme Brahman Himself and is therefore 
the soul of all beings. The other gods are only various aspects of 
the Supreme Brahman. It is customary in Hindu religious works to 
attribute supremacy to that deity to whom the particular hymn is 
addressed or to whom it relates. Brahman is formless and can 
therefore be conceived in any form for the purpose of worship. The 
devotee takes the form which appeals to him most and makes it his 
‘Istadevata’. His faith in, and devotion to, that devata becomes firm 



by worshipping It as the Supreme Brahman. Gradually he comes to 
realise that all gods are only various aspects of Brahman. 

| 5T gift ft 

(t) qmiMKqiRi^ — O Lord residing in Guruvayur! (^)-y(K 
— O Slayer of the asura named Mura!; ^ ^4 — Thy Lordliness; 

— is the control over all gods beginning with 
Sankara; 414 — (Thy) prowess; %®<t44l6<.|uii — of those who excel 
the whole world in prowess; rtawieiR — overcomes the prowess; 
14*iet *T$T: 3TPr — (Thy) pure fame; PT^fc: 'T — even by the 
desireless sages; ^pftcT — is sung; 9ft: — Laksmi; — always; 
'atfCiHfl-l — resides in Thy bosom; % 3lf^a?ilq<j 31% — Thou art 
omniscient; flfvqml ^ 31% *T — there is not the slightest trace of 
attachment (in Thee); cT^ — therefore; 31% — 

the term “Bhagavan” is primarily applicable to Thee alone. 

10. O Lord residing in GuruvSyur ! O slayer of the 
asura Mura ! Thy Lordliness consists in the control over 
all gods from Sankara downwards, Thy prowess 
overcomes that of those who excel the whole world in 
prowess, Thy pure fame is sung by even the most 
desireless sages. Laksmidevi always resides in Thy 
bosom. Thou art omniscient and there is not the 
slightest trace of attachment in Thee. Therefore the term 
‘BhagavSn’ is primarily applicable to Thee alone. 

Note : Re :— the meaning of the term ‘Bhagavan’, see note under 
verse 4. 



Dasaka 2. 

II || 

The form of the Lord 


^nfn^ l 

<j4tHf4T4)0c — With a crown which competes with the sun (in 
brilliance); 3i*4Riricwil*iRi'fci?ii'TH — whose forehead is made 
resplendent by the upright sandal-paste mark; — 

whose eyes are full of compassion; 3il$£sRinl8m — who (whose 
face) is lit up with a tender smile; — with an attractive 

nose; — with a pair of fish-shaped earrings 

which light up the cheeks (with their brilliance); — 

with the Kaustubha jewel shining around the neck, 

— resplendent with garlands of tulasi and flowers, 
necklaces and the Srivatsa mark; — Thy form; — I 

meditate upon. 

1. I meditate on that form of Thine with a diadem 
as resplendent as the sun, whose forehead shines with 
the upright sandal paste mark, whose eyes are full of 
compassion, whose face is lit up with a tender smile, 
whose nose is very attractive, whose cheeks are lighted 
up by a pair of fish-shaped earrings, whose neck is 



adorned by the brilliant Kaustubha jewel and which is 
resplendent with garlands of tulasi and flowers, 
necklaces and the Srivatsa mark. 

Note : The Sri vatsa mark — This is a mark made by the foot of 
the sage Bhrgu who is said to have kicked Mahavisnu to test his Sa- 
ttvic nature — See Dasaka 89. 


TJ#T FF FT# |fcf TFT (T^ 

fcTFT^ # TST# ffcT TteftrMtbHUlRl cfTf?t 


TFT 3T5Tt^^J*T^ 


This and the next stanza describe the form of the Lord from head 
to foot. These are generally recited as “Dhyanaslokas” before 
reciting or reading Narayaniyam. 

'Jmrtl 1151 *1 f ift J* | 

*h«*^ Tjf^r dcj|frifx«<^ |K 

With the four divine arms adorned with ornaments such as Keyura 
(epaulets), Angada (armlets), Kankana (bracelets) and finger- 
rings set with precious stones and holding the mace (called 
Kaumodaki), the conch (Pancajanya), the discus (Sudarsana) and 
the lotus, 



— wearing an yellow 
resplendent silk cloth fastened by a waist-band of gold; 

— with feet whose lustre is like that of pure 
lotuses; 3nfcff^5^ — which removes the woes (of devotees); 3 mT 3FJ 
M — Thy indescribable form; — I take refuge in. 

2. I take refuge in Thy indescribable form with four 
arms adorned with epaulets, armlets, bracelets and rings 
set with precious stones, which hold the mace, conch, 
discus and lotus and wearing an yellow resplendent silk 
cloth fastened by a waist-band of gold, the lustre of 
whose feet is like that of exquisite lotuses and which 
removes the woes of devotees. 

3T^: dgiPd <.rdifd ^ dT^llPl ft- ^ 

sffafcl STl 7 : 3fft: ifrT 

W gTflffrTifcgT ft r TPTT: dt .... 1 (arfj^T — 

adorned; — held) 

<WiHcbl^l HlfoUd tfldl'WT 3TT?rf^ 3TRT: ffcT df 

RT*epf ^ ^ 35FT ^95 ynnfrT || \ 

(t) Pd^ll — O All-pervading and Almighty Lord!; 

^Tt^RtjftRT: STft' died — which is superior to what is considered 
the greatest in all the three worlds; dlgdiq^ filled — more 
enchanting than the most enchanting; <fclPdfdSjidd: 3Tfa dilni — 



more brilliant than the repository of all brilliance; 

*3^ — sweeter than the sweetest; 3rf*T ^J^TrTT — more 

beautiful than the most beautiful; 3 tPT 3TT a ^f — more 

wonderful than the most wonderful; t^T — Thy form; — in 
this world; — whose enthusiasm; *T ^"iifri — does not 


3. O All-pervading Lord ! Is there any one in this 
world whose enthusiasm will not be roused by Thy form 
which is superior tc even the greatest object in all the 
three worlds, which is more enchanting than the most 
enchanting, which is more brilliant than the most 
brilliant, which is sweeter than the sweetest, which is 
more beautiful than the most beautiful and is more 
wonderful than the most wonderful ? 

(t) — O All-pervading Lord; (t) — O changeless 

one!; ^^^41 W 34) — That Laksmi Devi who is the embodiment 
of prosperity; rR - — Thy form which is of such 

incomparable beauty; — having got; — (and) 

being very much attached (to Thee); —-even with her 

devotees; f^TcTT dutx\ — does not stay long; — because of 
that; 3TF1T: — for her; — because of the 

firmness of (her) love for the entrancing beauty of Thy form; 
3Tdh?i<3i?ii^ — because of the strength of (her) firmness; 

— the description (that she is) fickle; — has ar i sen ! ^ 

— alas! 



X O All-pervading, changeless One ! Laksmi Devi, 
the embodiment of prosperity, having got (an abode in) 
Thy incomparably beautiful form and having become 
attached to it, does not stay long with Her own devotees. 
Alas! Because of Her firm attachment to the entrancing 
beauty of Thy form She has acquired the reputation of 
being fickle. 

Note: The irony is that it is Her firmness of love for the Lord 
that has earned for Her the reputation of being fickle-minded 
(towards Her own devotees). 


% % ^T^rfT 3HT- 

(t) (T§4 IhcI — O consort of Laksmi; — This Laksmi; 

cliqtMHufltrq — being captivated by Thy beauty; 
^rf^tTT — is fickle with others; ffcT — in this respect; 

M Hl o| 3ff^T — another proof also; ^r^fT qwfa — I shall state now; 
^ Hwi: oRT: — Those devotees; cqe-yM^un^qilrl'ii^rntwi: — 
who are engrossed in the bliss of meditating on Thee and always 
singing Thy glory; ^ — with them; — She; qPtrlMWldSTllSO 
— fond of listening to the praise of her beloved Lord; f^TTT dtfld 
1% — does stay permanently. 

5. O Visnu ! I shall give another proof in support of 
my statement that Goddess Laksmi is fickle with Her 
devotees only because of being captivated by Thy 



beauty. She does stay permanently with those devotees 
who are engrossed in the bliss of meditating on Thee and 
always singing Thy glory because She is fond of listening 
to the praise of Her beloved Lord. 

Note : The idea is that one who wants prosperity should worship 
the Lord. Laksmi resides permanently with the devotees of the 
Lord, but not with Her own devotees. In the Bhagavata Goddess 
Laksmi Herself says so to the Lord : — 

“(Even) Brahma (the birthless Creator), Lord Siva, gods, demons 
and the like, whose mind is attached to the objects of sense, practise 
severe austerities for winning me (my grace), but fail to secure me, 

— barring him who is devoted to You, — inasmuch as my heart is 
fixed on You (alone), O invincible Lord ! V.18.22 


— which showers the sweet 
nectar of Thy beauty which has been described above; 

— which is Supreme Consciousness and Bliss; ^cil^ 

— which captivates the mind, — Thy form; ^ Uc tclT nfcl — the 

mind of those who hear about it; HU: sk^ct — immediately 
stimulates; — fills with joy; Oni^qfcf — excites 

horripilation in all the limbs; — with 

the flood of the cool tears produced by extreme ecstasy; 1Rl^lo 

— bathes also. 

6. Thy form which showers the sweet nectar of Thy 
beauty, which is itself the Supreme Bliss-Consciousness 



and which captivates the mind, immediately stimulates 
the minds of those who hear about it, fills them with joy, 
excites horripilation in their limbs and bathes them in 
the flood of the cool tears of extreme ecstasy. 


*ittn<tl*lf^d: FT: <tld: — The yoga known as Bhakti; — 

being of this nature; — than the two paths 

of Karma and Jnana; ft — is indeed superior; 1 f): 

— so is it sung by great sages; (t) — O Consort of 

Laksmi! *llr+t4> cdf4 — Towards Thee who art pure beauty 

incarnate; i)*tH c b t: lflcH c bl — devotion which is of the nature 

of intense love; — by all human beings; f^RPf — 

without any effort at all; ?f*Tr *3^ — is attainable indeed. 

7. O Consort of Laksmi ! That path called Bhakti, 
being of the above mentioned nature, is indeed superior 
to the paths of Karma and Jnana ; so is it said by the 
great sages. Bhakti, which consists in intense love for 
Thee who art beauty incarnate, is indeed attainable by 
all human beings without any effort. 

drdoitddd^l ^4*ld< farTFT d^ l fe4 t 
t^TTrW^frT^ HcfcT d 



^ifafl T nf i T*i — That which is called Karmayoga; "wh — without 
desire for fruit; ^ — and which consists in the 

performance of one’s duties; cT^ V "'-•'ti — that gives results only 
in the distant future; ^ cT^ ^ ^T: — and that 

(path) which consists in attaining knowledge of Brahman described 
in the upanisads; — because of being abstract (since 

such knowledge is not attainable by means of the sense organs); 
faneq — is very difficult for the mind to pursue; (£) ftft 

— O All-pervading Lord! tTFTT^ — therefore; ctqoJ-HirHenH^ 

— only the path of Bhakti (devotion) which consists only in love for 
Thee; HtTrT — (is) always; Ml41^41 — the sweetest; — (and) 
the most excellent. 

8. The path known as Karma yoga which consists in 
the performance of one’s duties without desire for the 
fruit gives results only when practised for a very long 
period of time. The path of knowledge which consists in 
trying to know Brahman who cannot be known by 
means of the sense organs, is very difficult for the mind 
to pursue, because of its abstract nature. O All- 
pervading Lord ! Therefore, the path of devotion which 
needs only love for Thee, is the sweetest and the most 

ft rTrarTT I 

— Some people; — demanding great effort; 

— the various nitya and naimittika karmas; — by 



performing; Pi4-hcii: — becoming purified (in mind); — for 
the path of knowledge; — or for the path of 

devotion; SiNiPfl — attain fitness; mam — what is 

the use (of that path of Karma?) ^ — Others however; 
famsta dtft — without the melting of the heart (in love); — 

in the path of logical reasoning; — straining themselves; ’TT 

dtUltsd rfd’ — Thy aspect known as Supreme Brahman; 

— pondering over; 3RTT*rTt: — after many lives; 

Rtfi'yPn — attain. 

9. Some people perform various rituals with great 
effort and thereby become purified in mind and 
therefore fit for the path of knowledge or of devotion. 
What is the use ? (since the path of Karma cannot itself 
lead to liberation). Others strain themselves in the path 
of logical reasoning by pondering over the Supreme 
Brahman ; without the melting of the heart in love they 
will take many lives to attain the goal. 

Note: Karmayoga results only in purification of the mind and is 
therefore only a preliminary step for the practice of jnanayoga. But 
in the path of devotion, when bhakti becomes intense and develops 
into para bhakti, that itself leads to knowledge, (jnana). 

HeiftBfehE fi fcHT) frjTTtJ, 3 

r| — Devotion to Thee however; — 

by submerging oneself in the bliss of the flow of the nectar of Thy 



stories; wt ffrg^T'rft — is attainable by itself; — 

the state of pure knowledge (of identity with Brahman); ST^STcT: — 
without any effort; — bestowing; oTCfrT — is superior (to 

Karma and Jnana yogas); didK'i^isft®^ — O Lord of 

Guruvayur!; ^ — O All-pervading Lord!; AT — that; 

itjdi — the melting of the heart from the bliss of 
intense love for Thy feet; &.dd< — may I have soon!. 

10. O Lord of Guruvayur ! O All-pervading Lord ! 
Devotion to Thee comes of itself if one merely immerses 
oneself in the joy of listening to the stories of Thy deeds 
and excellences, and bestows the pure knowledge of the 
Supreme Brahman (i.e. liberation) without any effort on 
one’s part (by Thy grace alone). It is therefore superior 
to the paths of Karma and Jnana. May I soon experience 
the melting of the heart in the bliss of intense love for 
Thy holy feet ! 

Note: The excellence of the path of devotion has also been 
brought out in Chapter 1 of the 6th Skandha of the Bhagavata. 

Dasaka 3. 

II ^ || 

The qualities of the perfect devotee 




ffTra) ft M<fcilfcclfa ^ H<+^- 

ffft «T^TT^5 ff?ft fWfaJMHetffaHfaefll II *) 

(ft) — O Lord who bestowest boons! ft 'TRTfft — Thy names; 
q 3 ^T: _ chanting; ft WT — Thy form; wn: — meditating on; 

— in the ocean of bliss; Pi h fnai: — submerged; 
*pT5i«lT: — the narrations of (Thy) excellences; <b*J'4'r1: — 
narrating (to one another); 'WT t tT: — moving about (without any 
fixed place of residence); ft ’TOtTl: — whichever devotees; '^fft — 
in Thee; TT ITPft — revel intensely indeed; 

ttnfVifltiqlfteiRicii’} — they who have attained all desires (i.e. who 
have no desire other than for the Lord and who have attained that 
desire); 3T? ^I'l, H^ft — I consider to be very fortunate. 

1. O Bestower of boons ! I consider those devotees 
alone to be most fortunate who, always chanting Thy 
names and meditating on Thy form, remain ever 
submerged in the ocean of bliss, who are always engaged 
in narrating to one another Thy excellences, who always 
move about (without any fixed place of residence, 
visiting Thy temples and other holy places), who have no 
desires to be fulfilled and who revel in Thee alone. 

’“‘tnieiTn faff *rafft fawft ^ I 


ffft fffa ffra fqqrt<4lfa faufft || R 

— Tormented by various afflictions; fan — (my) mind, TT 
3ffft — even in the intense bliss of the worship of Thy 



feet; 3RTH3 tT *tqfri — does not feel interested; 3cT (t/c — what a 
pity!; (t) f^fl — O Visnu!; ^Tt — have compassion!; 3H? 

_ i, becoming intent on worshipping Thy 
lotus feet; — (Thy) various names; 7 TFT TfPT — going on 

singing, — in some uninhabited place; fadctqift — 

wish to dwell. 

2. O Lord Visnu ! Being tormented by afflictions 
of the body and the mind, I do not feel any desire even 
for the intense bliss of the worship of Thy feet. Have 
compassion on me (and shower Thy grace on me) so that 
I (becoming free from these afflictions and) becoming 
intent on worshipping Thy lotus feet, shall be able to 
dwell in some unfrequented place, always chanting Thy 


*ra?T9Fn T^rTT: ^rfrPTO^n II } 

O Lord!; ^ — Thy grace; 'Jtlcll ^ — if there is; 

— for all embodied beings, *T f% — what is there that 

is not attainable?; TFT fcfcqcfl — how 

insignificant a task it is to put an end to my host of afflictions!; 

— in this world; ^ ^ — all who are Thy 

devotees; 3Tf^T9T — always; $ffaiff^lTftdT: — totally free from 
sorrow; ^qni: — having become liberated; 3TH3rTT: — free from all 
attachment; ^tsPlRi »T — are (they) not freely moving about 

in bliss? 



3. O Lord ! What is there that is not attainable by 
embodied beings if they have Thy grace ? That being so, 
what an insignificant task it is for Thee to put an end to 
all my afflictions ! Are there not so many devotees of 
Thine who, being always totally free from all sorrow, and 
having attained the state of liberation-in-life and become 
free from all attachment, are moving about as they 
please, enjoying bliss ? 

(t?) fVT — O Lord!; — whose movements are not known 

to others, or who have known the Self which is a secret from others; 

— who have become free from all sorrows 
because of constant contemplation of Thy lotus feet; 

— great sages like Narada; ^PTfcT <TT — are indeed 
well-known in the world; (^) 

qft h^i: — (They) being always immersed in the supreme non-dual 
Bliss-Consciousness which is ever effulgent; *hPt 1 — move 
about at will; 3PTT — what more is there (to be desired)! 

4. O Lord, great sages like Narada whose 
movements are not known to others (or who have 
attained the knowledge of the self which is not known 
to others) and who have become free from all sorrows 
because of constant contemplation of Thy lotus feet, are 
indeed well-known in the world. Being always immersed 
in the supreme non-dual Bliss-Consciousness which is 



ever effulgent they move about at will. What more can 
one desire to attain ! 

Note : See Bhagavata — 1.6.32 and 1.19.25 where it is said that 
Narada and Suka move about in all the three worlds at will. 

^ rf^ 3ifrt TR JTflT: c#RrT qfttT: ^P^TT: I 

p#cn *pt jrcnrt- 

?T ^ <TER B 

*l3f*T»lT T«2TT^5WER3RRf^?R |h 

^id^Rtd: — My devotion to Thee; wldl — may (it) grow 
more and more!; R — That (devotion) alone: 3Rl'q^§ftrt — all 
sufferings;??!*!^ — will eradicate; ffe — in (my) mind; 

>T tHJ _ there is not the slightest doubt indeed; ^ 
— If it were not so; 3fotT: — the words of sage Vyasa; cR 

ddd — Thy words; ^ — and the statements of the Vedas; 

3ff%oT — all; T^Jl^^dddiiN — like the words of street urchins; 
f%RT — would become untrue. 

5. May my devotion to Thee grow in intensity ! That 
alone will remove all my sufferings. There is not the 
slightest doubt in my mind about this. For, if it were not 
so, the words of sage Vyasa (in the PurSnas), Thy own 
words (to Arjuna and Uddhava) and the statements of 
the Vedas, would all become untrue, like the babblings 
of street urchins. 

Note: The Bhagavata says, in 1.7.6., that sage Vyasa composed 
the Bhagavata for the benefit of the world which is ignorant of the 
fact that devotion to God will remove all sorrows. 


See also Bhagavata 1.7.7 and XII.13.23, Bhagavad Gita — 9.22. 

f^TTT: JJTsafwq II \ 

dlq^ — Devotion to Thee indeed; — because 

of the joy of hearing Thy excellences; — is sweet even in 

the beginning;* Rb*tRl 3ms<si ^ — if it grows even a little; 
iiWq m'- tb di'-iw PPT^l — it destroys all sorrows completely; jJ^T: — 
Besides 3F^ ^ — at the end also; win) — in the mind; 
|q*i?iHR«il«jkqri|eiW6MWl^d — the supreme bliss arising from the 
dawn of the pure knowledge of identity (with the non-dual 
Brahman); — confers; 3T7T TT — greater than this; f«B 

— what is there to be asked for? 

6. Devotion to Thee indeed is sweet even in the 
beginning because of the joy which arises from listening 
to Thy excellences. If this devotion grows even a little, it 
destroys all sorrows completely. Besides, at the end also, 
it confers the supreme bliss of the experience of one’s 
identity with the non-dual Brahman. What is there 
greater than this ? 

- f^TcT: *tcT: W- f^TW: 

H dml dT*I ^ 3T^d"*[ I 

f^T $?TTR tp «JrTTH 

*rar^yr<fl ^ i 



fate ™ ft 

ft ^rcrgftft || vs 

$?TT^ fft^T — Removing my afflictions; ft ^T 0 F£ n T — my two feet; 

— in reaching Thy temple; 3ft 3Tlft ? — and the hand; 
ft — in performing Thy worship; — the eyes; 

^q^rqidl'T) — in seeing Thy auspicious form; 3T8f yM — and the 
nose; ft — in enjoying the fragrance of the tulasi 

leaves placed at Thy feet; J JT3T Ti r — the ears; ft "^TWftft — in 
listening to the accounts of Thy wonderful deeds; ^F> — 

make (them) take delight. 

7. Removing my afflictions of body and mind, make 
my two feet take delight in going to Thy temple, my hand 
in performing Thy worship, my eyes in seeing Thy 
auspicious form, my nose in enjoying the fragrance of 
the tulasi leaves placed at Thy feet and my ears in 
listening to the accounts of Thy wonderful deeds ! 

Note : Sri Bhattatiri prays that the Lord may deign to eradicate 
all his ailments which distract him from concentrating on His 
worship and make his organs of perception and organs of action 
take delight in dedicating themselves solely to His worship. The 
poet makes it clear again and again that he is not asking for 
recovery from disease in order to engage himself in worldly pursuits, 
but only to enable him to devote himself whole - heartedly to the 
worship of the Lord. 



— in my mind which is violently 
agitated by innumerable mental and physical afflictions; 

— Thy form which is of the nature of 

supreme Bliss and Consciousness; — may (it) manifest 

itself!; oS^Ihi^i: — with horripilation all over; 

^W|! — with tears of joy flowing down profusely; 

— all woes caused by ailments which are very 
difficult to cure; WT — so that I may forget completely. 

8. May that form of Thine which is of the nature of 
supreme Bliss and Consciousness manifest itself in my 
mind which is violently agitated by innumerable mental 
and physical afflictions, so that I may forget all the woes 
caused by these almost incurable ailments, with 
horripilation all over my body and tears of joy profusely 
flowing down ! 

Note: When the form of the Lord manifests itself in the mind, 
all sorrows and sufferings come to an end, just as darkness is 
dispelled as soon as the sun rises. Horripilation and tears of joy are 
the external signs of intense devotion. 

3TTfaf*T: o*nfafa: xrfocT I 

fits? ^ ^ faftcfHl 

srenffnRT itt jwnnn 

newton frfefrr m ii \ 

(^) — O Lord of Guruvayurl; rqRi — towards Thee; 

3tft — even those who are indifferent; t§n — are 



living happily indeed; *T: 3T? — I, who am devoted to 

Thee; ^ — am suffering very much; fcf — what 

is this!; (t) — O Bestower of boons; ^ — To Thee; ^TT 

na — let no disrepute come; (%) — O Slayer of Kamsa!; 

TTZm — (My) afflictions; — eradicating; ^TT — me; slcfri 

— quickly; *iq< 5 *i«tnlTHi — the greatest of Thy devotees; — 

9. O Lord of Guruvayur ! Even those who are 
indifferent to Thee are living happily indeed, but I who 
am devoted to Thee am suffering very much. What is 
this (unfairness) ! O Bestower of boons ! Let this not 
bring disrepute to Thee ! O Slayer of Kamsa ! 
Eradicating all my afflictions (which are weighing 
heavily on me), make me quickly the greatest of Thy 

^T*TT?TftrT II c l ° 

^ — O Effulgent One!; — What is the use of 

saying again and again!; (^) — O Bestower of boons!; cR % 

^WT — Thy compassion, indeed; ^ld<^ dld^ — till (it) 

arises (descends); — I; — giving up 

lamentations of all kinds; ^ ^ — at Thy feet which are 

before (me); ^T^Tf^rT — according to my capacity; 

— prostration, singing of praise and worship; — doing, 

fccTHFJ — I shall spend my days; — This is certain. 



10. O Effulgent One ! O Bestower of boons ! What 
is the use of saying again and again ! Till Thy 
compassion descends on me, I shall, giving up all these 
lamentations, spend my days, prostrating, singing 
hymns of praise to Thee and worshipping, at Thy feet 
which are before me, according to my capacity. This is 
my resolve. 

Ufedfafaejlchlrtnid: - («) H: I 

— ^rfrT — Prostration, ^jfcT — praise, — 


Note : In these first three cantos the first Skandha of Bhagavta 
has been summarised. 

King Pariksit found freedom from the fear of death by listening 
to the Bhagavata. Similarly, here Bhattatiri seeks relief from his 
illness by composing a condensed version of Bhagavata. 

II are n 

Dasaka 4. 

II ^ II 

Yoga and its attainment 


3m rfrarft *r^Ti?m W I 

era 111 

3PT — on me; ctl^cfl ^Tctt — that much of health; — bestow; 
— by which; — worship of Thee; — can be 



performed; — By % complete; — practice of 

the 8-limbed yoga; — soon; cT^ cjfe — Thy grace; FTC 
^i^4T — may I definitely attain. 

1. O Lord ! Bestow on me just that much of health 
which will enable me to perform Thy worship. By a 
proper practice of the 8-limbed yoga, I shall soon receive 
Thy grace. 

Note : The Astaiiga (8-limbed) yoga of Patanjali is referred to 
here. The eight iimbs are — Yama, Niyama, Asana, Pranayama, 
Pratyahara, Dharana, Dhyana and Samadhi. These are further 
described in the subsequent verses. 

In this canto, the practice of yoga described in the first and 
second chapters of Skandha-2 of the Bhagavata is dealt with. 

It may be noted that Bhattatiri is praying for normal health with 
the sole object of being able to worship the Lord through the eight 
limbs of yoga and not for indulging in any worldly pursuit. 

qri^TT: | 

tTfsrrenrfa || a, 

WFHT: — These (we) who are devoted to Thee; 

: — by the practice of the discipline known as 

‘Yama' which consists of firmness in continence, etc.; 

^ — and the disciplines known as ‘Niyama’ consist¬ 

ing of bath (purity), etc.; Hifqai: — being purified (in body, speech 
and mind); — the lotus pose, etc.; 3T — or the 

Sukhasana; ££ — shall practice firmly. 



2. We who are devoted to The» shall after purifying 
ourselves in body, speech and mind by the practice 
of Yama and Niyama, practise the Padmasana, the 
Sukhasana or other Asanas and obtain steadiness therein. 

Note: ‘Yama’ has five limbs — Non-injury, truth, non-stealing, 
Brahmacarya and non-acceptance of gifts. These are known in 
Patanjali’s Yoga sutras as Ahimsa, Satya, Asteya, Brahmacarya 
and Aparigraha. 

‘Niyama’ has also five limbs-‘Saucha (outward and inward 
cleanliness), Santosa (contentment) Svadhyaya (study of the 
scriptures) Tapa (austerities) and Isvarapranidhana (worship of 

The first three limbs of the 8-limbed yoga are covered in this 

cTT T — The Pranava (Om); — in the mind; HnTcT — 

continuously meditating on; — controlling 

(regulating) the breath; — becoming purified by the 

eradication of desire, anger, aversion, etc; 3W — thereafter; 

— the sense organs; 3PT^T — withdrawing from 

sense-objects; — we shall be ready for 

meditating on Thee. 

3. Continuously repeating the Orhkara mentally, 
regulating the breath by the practice of PranaySma, and 
thus becoming purified by the elimination of desire, 
anger, aversion, etc, and withdrawing the sense organs 



from sense-objects, we shall prepare ourselves for 
meditation on Thee. 

Note : The further two limbs of yoga, namely, Pranayama and 
Pratyahara, are mentioned here. By Pranayama the mind is con¬ 
trolled. Pratyahara is withdrawal of the sense organs from sense- 

ggfa a «TTTfa faw | 

fa MfaUtiHnK l jdlflgfa *T^faffaTCT: || Y 

^ — On Thy form which is vague (in the beginning); 

— with great effort; fa^TT — the mind; — again 

and again; UTTfa — we shall fix; fa — by doing so; 

— (we) who meditate on Thy holy feet; — 

the bliss of devotion; 3RT: STTfaT (^) — and tenderness of heart; 
3^fa — shall attain. 

4. We shall fix the mind repeatedly with great effort 
on Thy auspicious form which is vague (at the beginning 
of meditation). By such repeated practice we, Thy 
devotees, shall experience the bliss of devotion and 
tenderness of heart. 

Note: The limb known as ‘Dharana’ is referred to here. ‘Dha- 
rana’ is holding the mind fixed on a certain point. Here Bhattatiri 
appears to say that he will fix his mind on the form of the Lord as 
he imagines it in the mind. This form will necessarily be vague in the 
beginning, but will become more and more clear as he concentrates 
his mind on it. This is hinted at in the next verse. 



— (we) who have taken refuge in Thee; .-i — 

intent on Dhyana; — by practice for a long time; 

— with all limbs becoming clear and (therefore) 
beautiful; — Thy form; — without effort; *nRl — in 

the mind; — shall contemplate. 

5. We who have taken refuge in Thee and are intent 
on meditation shall by long practice, be able to see in the 
mind, without effort, Thy form in which all the various 
limbs are clearly visible and are very beautiful. 

Note : The next limb, 4 Dhyana’, is referred to here. By continuous 
practice of Dharana, the image of the Lord is clearly seen in the 

(WTj) — o Lord; ff?ft — such a form with limbs; 

— to those who meditate on; — (and) 

whose minds are captivated by the manifest beauty (of that form); 

— which is concentrated bliss; 3TTnTT — (and) which 
can be experienced only in the mind; ft WfST WT — Thy Impersonal 
(Nirguna) aspect as Brahman; Sf^TTTTft — shines. 

6. O Lord ! To those who meditate on Thy (Saguna) 
form with limbs and whose minds become captivated by 
the beauty of that form, Thy Nirguna aspect as 
Impersonal Brahman, which is pure bliss and which can 
be grasped only by the mind becomes manifest. 



Note : The yogi experiences the pure bliss of Nirguna Brahman 
in Samadhi. 


3JTf*TT *Rt ^ I 

farfcT rcJrHI 

snfacTT: ^TTtT: 

— O Lord of the universe!; 

f^rfcT — the state of immediate experience of Brahman; r^RTf^T — 
(which is) Samadhi in Thee — i.e. Nirvikalpa Samadhi; ^TTfijcTT: — 
having attained to; 3R*- — on falling from it; ^ ^ — 

again; SITRTTf^F — the practice of Dharana, etc.; 3TTT*TR!> — we 
shall start. 

7. O Lord of the universe ! Having attained to the 
state of Nirvikalpa Samadhi, if we fall from that state, 
we shall again start from the practice of Dharana (and 
go on to Dhyana and Samadhi) 

Note : Fall from the state of Nirvikalpa samadhi may take place 
because of four reasons — (1) Laya (sleep), (2) Viksepa 
(distraction), (3) Kasaya (latent vasanas) and (4) Rasasvada 
(enjoyment of the bliss of Savikalpa Samadhi). 

— in this manner; 'lPi40f3tfT*ic < uicH^<gthfeHfl'lrtiqi: — 

(we) who enjoy the supreme bliss resulting from the experience of 


Brahman (which is Thou alone) by constant practice of yoga; 

— who have attained supremacy among 
those who are Jivanmuktas, as well as devotees; — 

like Suka, Narada and others; — shall move about. 

8. Having in this manner attained the supreme bliss 
of the immediate experience of Brahman by the constant 
practice of yoga and becoming the foremost among 
those who are Jfvanmuktas (liberated in life) as well as 
devotees of the Lord, we shall move about (free from all 
attachment) like Suka, Narada and other sages. 

Note : According to the Bhagavata, even those who have become 
liberated while living (Jivanmuktas) continue to worship the Lord 
because of His supreme qualities — 

3UrHHMI*W JJTT: fttfatT | 

^dHpl^OrtdT^dldcH^^RM'dtrHdl: - 3T«PT^T Mr 313?^ 
^ KIcH^d fa <J#TW: 3r?TW: fat t I 

WTOTTlfaffart ^ SFfar <IT | 

?fa: || \ 

(^) 3Tjf — o Birthless (Eternal) One!; — on 

attaining to Samadhi in Thee (Nirvikalpa Samadhi); ^ — 

whoever; *^5^1 — desires immediate liberation; tf^ u i 

— or gradual (liberation) — Kramamukti; (?T-) — he; — 

controlled'by yoga; — breath (or vital energy); — 

through the six centres; ^tr — along with Susumna Nadi; $T*t' 
— raises up slowly. 



9. O Eternal Being ! After attaining Nirvikalpa 
SamSdhi, the yogi who desires either immediate or 
gradual liberation raises up his vital breath through the 
six centres along the Susumna Nadi by means of the 
control achieved by the practice of yoga. 

Note: The six centres are the six cakras — viz. Muladhara, 
Svadhisthana, Manipuraka, Anahata, Visuddhi and Ajna. 

f^RTPrS: - One who is free from all desires (including desire for 
enjoyment in Brahmaloka); — after taking the vital energy to 
the Ajna cakra between the eyebrows; fa — even the 

subtle body; — giving up; — in Thee, the Supreme 

Brahman; — merges, (attains Videhamukti); ^ 

— But he who wants to go to Brahmaloka; — through the 

Brahmarandhra in the head; 3f5T°t: Wtf ^ — along with the subtle 
body; — goes out. 

10. He who does not desire even to go to 
Brahmaloka merges in Thee after taking the vital energy 
to the Ajna cakra and giving up even the subtle body. 
(This is Videhamukti). But he who wants to go to 
Brahmaloka goes out through the Brahmarandhra in the 
head along with the subtle body. 

Note : The subtle body consists of the five pranas, manas, 
buddhi, the five subtle organs of perception and the five subtle 
organs of action. This merges in the five elements when the 
Jivanmukta drops his physical body and becomes a Videhamukta. 



But the subtle body of the person who has not become liberated in 
life, but is fit for Kramamukti, goes to the Brahmaloka. There he 
gets mukti at the time of the Mahapralaya along with Brahma — 
the creator. 

See Brhadaranyaka upanisad — 4.4.6 and Chandogya upanisad 

— 4.15.5. 

Hiflmt tfavi wrd 


— He who is devoted to Thee; tK^el^vT^T 7 ]: — 

presiding over Agni (fire), Vasara (daytime), Valarksapaksa (the 
bright fortnight — Sukla paksa); ^tKN u IvJ°u ^ — and over the 
Uttarayana; — by the deities; Hiker — being led to the 

plane of the sun; — enjoying (on the way); ptfl 

— reaches the sphere of Dhruva. 

11. Thy devotee (who wants to go to Brahmaloka) is 
led to the plane of the sun by the deities presiding over 
fire, the daytime, the bright fortnight and Uttarayana 
and after enjoying the pleasures in each of these realms, 
reaches the world of Dhruva. 

Note : See B.G. - VIII - 24, Brahmasutra 4.3.4 and Chandogya 
upanisad 4.15.5. and 5.10.1. 

3Tlft*lcTtS*T w ^ra^l^PlT^ | 

3T|| *1 R 

— after reaching the world of Dhruva; 3TTf^fcT — 

residing in Maharloka; — when; — by the 

heat of the fire emanating from the mouth of Adisesa; — he 



is tormented; — then; ’-l 4 ^41 ■ — taking refuge in Thee 
alone; ^I7T : — the world of Brahma; — he reaches; 3T 

3T7T: — or even before that (he goes to Brahmaloka). 

12. After reaching the world of Dhruva, and then 
going on to Maharloka and residing there, when he is 
tormented by the heat of the fire emanating from the 
mouth of Adisesa (at the approach of cosmic 
dissolution occurring at the close of Brahma’s day — i.e. 
Naimittika Pralaya), he takes refuge in Thee alone and 
goes on to the world of Brahma. Or he may do this even 
before fire starts emanating from the mouth of Adisesa. 

WZ 3T era | 

rT^ ^T — Either there (in Brahmaloka); cT^ — or in Thy 

world; — residing; — at the time of Prakrta 

Pralaya; ^4rldl ^fcT — he attains liberation; (^^T) — or; 

— even earlier, at his will; 3TtlTCTT — by the power of his 
yoga; — the Brahmanda or the cosmic sphere; — 

piercing through; — he becomes liberated. 

13. Residing either in Brahmaloka or in Visnuloka, 
he attains liberation at the time of the Prakrta Pralaya. 
Or, if he so desires, he becomes liberated even earlier by 
piercing through the Brahmanda by his yogic power. 

Note : Prakrta Pralaya, also called Brahma Pralaya, occurs at the 
end of the life of Brahma. Each day of Brahma consists of 1000 
caturyugas, which is eqivalent to 4,32,00,00,000 human years. Then 
follows Brahma’s night, which is of the same duration. This night, 
during which all creation remains merged in Brahma, the creator, 



is called Naimittika Pralaya. Creation starts again at the beginning 
of the next day. One year of Brahma consists of 360 such days. The 
life-span of Brahma is 100 such years. At the end of this period 
there is Prakrta Pralaya which lasts for a period equal to the life¬ 
span of Brahma. At the end of this Pralaya a new Brahma comes 
into existence and creation starts again. 

The life-span of Brahma which is 100 years, is divided into two 
portions of 50 years each ; each of these is known as a Parardha. 
We are now in the second Parardha, i.e. the present Brahma has 
completed 50 years of age. Each day of Brahma is called a Kalpa. 
The present Kalpa is named Svetavarahakalpa. So the mantra for 
‘Sartkalpa’ says — 3nejsi@u|: etc. 

rfFT ^ Hd I 

($) — O All-pervading Lord; dfd ^ — Of that Brahmanda; 

the seven enclosures, 

namely, those made of the subtle elements earth, water, fire, air and 
space, and mahat and prakrti; drl^IrHchd^l — entering by 

identifying himself with each of them; — enjoying bliss; TT 

— Thy unobstructed state; qim — he reaches. 

14. O All-pervading Lord ! Entering each of the 
seven enclosures of Brahmanda, namely, those made up 
of the subtle elements of earth, water, fire, air and space, 
and mahat and prakrti, identifying himself with each of 
them and enjoying bliss (and crossing them) he reaches 
Thy unobstructed state — i.e. he attains merger with 
Thee, the Supreme Brahman. 

Note : Brahmanda is said to be surrounded by seven layers, five 
of which are composed of the five subtle elements and the last two 



of mahat and prakrti. When the subtle body passes through these 
layers, each of the five elements in it merges into the layer made up 
of that element and thus the subtle body gets dissolved. The 
individual self then merges into the Supreme Self. 

(I) - O Lord of the universe; IfSfT — this kind of; 

atP^iRpifci — path of light, etc.,; — passing though; fq**t,(d 
— return to Samsara; *T — (the yogi) does not attain; (t) 
— O, Embodiment of Pure Existence-Consciousness; 

— Lord of Guruvayur! (Anila — Vayu); — 

the greatness of Thy excellences; *tt — me who am singing; 

Mlf? — deign to protect. 

15. O Lord of the universe ! Passing through this 
kind of path of light etc., the yogi is not born again in 
this world. O Embodiment of Pure Existence - 
Consciousness ! O Lord of Guruvayur ! Deign to 
protect me who am always singing Thy excellences. 

Dasaka 5 

Cosmic Evolution 

Metre — Sardulavikndita 



rT^S^tT ^ FR^TT^t *T TT%: farfrl- 
fd ^> i ) fW<rf ^WT: fowl 4<M»<y+l?nf*RT II °l 

W<§ — Long ago; hi^cihST^! — during Prakrta Pralaya; *tNNi — 
(When) Maya; (i 1 u mi*<4«?«iqct;rt1 — whose modifications were 
prevented by the equipoise of the'three Gunas — Sattva, Rajas and 
Tamas; ePT STFnTPTT (PR^TT) — had become latent in Thee; 
oqoriicq<m ^ — this (universe) made up of the gross and the subtle; 
fcfif^IRT T 3PT3T — did not exist at all; fT^T — at that time; 

^ — death (Samsara); 3Pjri ^ — and liberation; Tt TR’fT — did 
not exist; ; 3T$: — of day; ^ — and of night; f^tfcT *T — there 
was no existence; cTT — Then; — Thou; 'Klrt'rtHcbl Slice'll — as 
Supreme Bliss-Consciousness; — as the only one; arf^RT^tT: 
fori — didst remain, it is said. 

1. During the Prakrta Pralaya, when Maya, which 
did not undergo any modification because of the three 
Gunas being in equilibrium, lay latent in Thee, this 
universe made up of the gross and the subtle did not 
exist. Then there was neither bondage nor liberation, 
neither day nor night. Thou alone didst remain as 
Supreme Bliss-Consciousness. 

Note : Prakrta Pralaya occurs at the end of the life-span of 
Brahma, the Creator. 

This verse is an echo of the ‘Nasadiya Sukta’ in the Rg Veda 
(X-129—1, 2). Compare the following lines from it :— 

*T 3mftT T tiff 
»T TT5CTT 31^ anrftT I 



W5T: ^ *JUTT«5r ^ *»pf £nft 

rf^T fa«ffHdWN$ I 

fat ^>:?l^nrR^T fcP5tTT 

?ft ^ ft ^ II * 

(^) fa'ft — O All-pervading Lord!; — cT^T — at that time; 35TH: 

— Time; <Frf — Karma (the effects of actions of Jivas; ^°IT: ^ — 

and the three Gunas; 'iflstPmgi: — (and) all the Jivas; ^ 

— and the universe which is an effect (of Maya); R=ll^Jrt 

— in Thee who wert absorbed in Thine own nature of Pure 
Consciousness-Bliss; Puffl'ibl — had become completely 

merged; 3lft 'ft: — O Lord!; 9iwir*i'ii — in the form of causal 
entities; fa°Ofll — remaining; — of them; — absolute 

non-existence; *T — (the srutis) do not declare; *ft — 

Otherwise; 7 T T RJn^TBT9Tt — like the sky-flower; 'J^T: — 

manifestation again; — can there be?. 

2. O All-pervading Lord! Then Time, all Karmas, 
the Gunas, all the jivas and the entire universe were 
completely merged in Thee who wert absorbed in Thine 
own Pure Bliss-Consciousness. But, O Lord, the srutis 
do not say that these (Time, etc), which remained in 
causal form, were absolutely non-existent. If they were 
absolutely non-existent, like a sky-flower, can they ever 
come into existence again? 

Note : There are certain things which never exist in any of the 
three periods of time. Examples commonly given are — sky-flower 
(flower which grows in the sky without any plant or tree), the son 

of a barren women, the horn of a rabbit. In this verse it is pointed 
out that the non-existence of Time, etc, during Pralaya is not of this 



absolute type, but they existed in causal, or seed form and only 
came into manifestation when the new cycle of creation started. 
Creation is the manifestation of what is latent and not the 
production of something which was absolutely non-existent before. 

farfldK fft - fafcT 3T tffaT rHT tfcf I 

Piqg: — a collection; — sky; — flower. 

fm I 

qiw: ^ ^ 

^ — In this manner; ^ — at the end of a period 

of two parardhas; — (when) Thou; — of the 

nature of the will to create; — the glance; (flfcf) — didst 

cast; — for the creation of the three worlds; ■Midi’ — 

Maya; — bestirred herself; WTTcT: — from Maya 

itself; — the power known as Time; — the 

impressions of the good and bad deeds of all jlvas; ^ 

— and the resulting tendencies; — emerging; ^ U TH f^TFT 

— activating the three Gunas; rTFTT: — acted in 

support of that (Maya). 

3. At the end of a period of two parardhas, when 
Thou didst cast Thy glance, which is itself the will to 
create, Maya bestirred herself for the creation of the 
three worlds. From Maya itself emerged Time, the 
impressions of the past deeds of all jivas and the 
resulting tendencies. These supported the activity of 
Maya by disturbing the equilibrium of the three Gunas. 



Note : The life-span of Brahma, the Creator, is two parardhas of 
fifty years (of Brahma) each. The Prakrta Pralaya is also of the 
same duration. At the end of this Pralaya, a fresh cycle of creation 

(T fsfif ^3TT ffcT I Ait. Up. I. i.i 

■A^frri «JnR«inl Acumu I 

+MlfcyfcHlfadlS*T fl^dl ^ *<FT 

ht ^ n v 

_ Having Maya as adjunct only; — but 

without entering into it (i.e.. without being under its influence); 
*rar*J — Thou (art); HT§ft — a mere witness; ffrf *fld: — it is 
proclaimed; cTT — in that Maya; ^ — in diverse appearances; 
nfdfsi^d: — as reflections; f^faf^ldl*} — Thou hast entered; 'jfld: 

— the individual soul also; 3TTT *T — is not at all different 
(from Thee); 3T?T — thereafter; ^K’lif^Hfd^lf^ItTT — being roused by 
Time, etc.; ? — and well prompted by Thee; HI HNl 

— that Maya itself indeed; ^ffidr^ — the principle of 
Intelligence; — projected; 3THt — which (buddhi tattva); 

Hgl*} — is called Mahat. 

4. Having Maya as adjunct, but without being under 
its influence, Thou art proclaimed (in the upanisads) to 
be a mere witness. Thou hast entered that Maya in 
diverse appearances as mere reflections. The individual 
soul is not at all different from Thee. Being roused by 
Time, etc and prompted by Thee (by Thy mere presence), 
Maya projected the principle of intelligence which is 
called Mahat. 


Note : Brahman reflected in Maya is Isvara. Brahman reflected in 
Avidya is jiva. 

I — Taitt. up. II. vi.l 

Dl^WMl sfcP^ faWt ^rtftTJTT^ II ^ 

<TT — Among the effects of Maya; ^TTft Hgl^ — that Mahat; 
PN 11r-H: Stft' — though made up of all the three Gunas; 
tfr^wSIFT: — being predominantly sattvic; — in the 

(collective) jiva; 3T? |fcT — as the T sense, without 

differentiation as ‘this’, ‘that’, etc.; 3£taf^P*n^i: — causes the 

cognition, indeed; 3fflt HSid, — This same Mahat indeed; (^) 
faWl — O All-pervading Lord!; — by Thy will; 

— in this jiva; Pi 'i u 1: — though having all the three Gunas 

in full measure; rFltsfcT^pf — being dominated by Tamas; 
rim ^'TfTT — causing the awareness of separate individuality; 

— Ahankara (or Ego); — created. 

5. Among the effects of Maya, Mahat, though 
made up of all the three Gunas, causes, when 
predominantly sattvic, the cognition as ‘I’ without 
differentiation as separate entities. O All-pervading 
Lord! That same Mahat, when dominated by Tamas, 
creates, by Thy will, the Ego which is the awareness of 
separate individuality. 



ntei ^ fMcnrrTFrmra 3+iR+l 

^^vilflcIWBlRlRl HclHldH fMTr*HT | 
^tRtR^wRptIs^t fc¥ii<5Mi^m<iR^ 

ll 5. 

H: 3T? ^ — That Ahankara; fa^isn*ild — in accordance with 
the three Gunas; fafa*Jctt 3imi£l — becoming divided into three; 
3<blR9F>: — as Vaikarika (the Sattvic part); ^jTTRTPTTlt — 
further, as Taijasa (the Rajasic part) and as Tamasa (the Tamasic 
part); ffcT ^ — becoming (being called); 3nd*l tuqit*MI — 

by means of the first, which is Sattvic; I q I rl I <£h I STRq H: —the 

directions, Vayu, Surya, Varuna, the Asvini devas; qfai'SI *^<1- 
— Agni, Indra, Upendra, Mitra, Prajapati; 

— the Moon, Brahma, Sri Rudra, Ksetrajna; 

^qirf — who are the gods presiding over the sense organs, organs 
of action and the mind; — created. 

6. That Ahankara, becoming divided into three 
parts known as Vaikarika, Taijasa and Tamasa, being Sa 
ttvic, Rajasic and Tamasic respectively created by 
means of the Sattvic part, the gods presiding over the 
organs of sense and action and the mind, namely, the 
directions, Vayu, Surya, Varuna, the Asvini devas, 
Agni, Indra, Upendra, Mitra, Prajapati, the Moon, 
Brahma, Sri Rudra and Ksetrajna. 

Note .-The above gods are respectively the presiding deities of the 
organs of hearing, touch, seeing, taste, smell, speech, the hands, the 
feet, excretion, reproduction, the mind, the intellect, the T-sense 
and the citta, the last four being the four functions (Vrttis) of the 

— Prajapati. 



f^nrt ?ra ?twt?t ^rnj^ i 

FFRT^ ^ft ?T^t5^T || « 

(%) f^fl — O Infinite, All-pervading Lord!; rra 1 ^Hltf — 

By Thy will; — the Sattvic aspect of Ahankara (Vaika 

rika) itself; HMtl^d%S<£mTWtMK^T'.U'qri — constituted of the 
four modes called the mind, intellect, ahankara, citta; cT^ 3FcT 
<*>< u l ^ — that inner instrument; 3npHJ — created; (f?) 

— O Lord of Guruvayur; — By Thy will; ^jTFRT: — from 

the Taijasa aspect; — the ten indriyas; did: — were 

born; — further; drllHdl$TT^ — from theTamasa aspect; "HTH: 
cRTTT — the subtle essence of space; — (namely) sound; 

SKitfa — was born. 

7. O Infinite, All-pervading Lord! By Thy will, the 
inner instrument constituted of the mind, intellect, 
ahankara and citta was created by the Sattvic aspect of 
Ahankara. From its Rajasic aspect (Taijasa), the ten 
indriyas were born by Thy will. Further, from the 
TSmasa aspect, sound, which is the subtle essence of 
space, was born. 

STCTCTfa <T7T: TO? tTcf? TOxf 

rlFTT^WT? TC?S«f tT TH ^ ^ I 


(%) — O All-pervading Lord!; — from sound, 

space; cftf: FT$f — from space, touch; cTcT: *TTM — from that, air; 



— from that, form; 3TfT: ^ — from form, fire; 

T7T — from fire, taste; cfFl T F*i ^ — then water, smell and 
earth; — Thou didst create; (^) — O Madhava! 

— in this manner; — because of association with the 

preceding (product); 3TTSJTSnnff»^tT — having the qualities of the 
earlier (products); \<H1 m — this chain of subtle elements; (t) 
— O Lord!; — Thou Thyself; dWdltf — from the 

Tamasa Ahankara; 5TraT?FI: — didst bring out. 

8. O All-pervading Lord! From sound Thou didst 
create space, from space, the subtle element of touch and 
then, in order, from one to the next, air, form, fire, taste, 
water, smell and earth. O Mddhava! In this manner 
Thou Thyself didst bring into existence from Tamasa 
Ahankara, the chain of subtle elements, each one having 
the qualities of the preceding ones because of being 
derived from them, O Lord! 

Note : Each of the five elements has its own specific quality, as 
well as the qualities of its predecessors. Thus, 

Space has sound alone. 

Air has, touch and sound. 

Fire has form, touch and sound. 

Water has taste, form, touch and sound. 

Earth has smell, taste, form, touch and sound. 

^c)|*x| uTTrTT: ^T^- 



*JcTWT: — These elements; rT^TT ff^TWT: — as also the 
subtle organs of sense and action; ^ — and their presiding 
deities; <nicu: — which had come into existence; 

— in creating the Brahmanda (the Cosmic Whole); STcfr 

— were not capable by themselves; rT^T — then; — by 

these presiding deities; ^ — Thou, whose 

excellences were sung by means of various hymns; clr^lPi — 

these categories; 3i I fa 3TT — entering; ^T^lfcfrT — (and) 

activating; tllPl — combining them; tlW — the 

Golden Egg; STOP — didst create. 

9. These elements, the subtle organs formed out of 
them and their presiding deities could not by themselves 
create the Brahmanda. Then, Thou, being praised by 
the presiding deities by means of various hymns, didst 
enter all of them and by activating and combining 
them, didst create the Golden Egg. 

rTcH^J ^^iflfa^sfrrecr HITf ERT: 


tTtf — that Brahmanda indeed; — in the 

already created cosmic waters; — for a thousand years 

remained; — breaking it; — in the form of the 

14 worlds; f^TT^TlpT — known as ‘Virat’; 3f^TT: — Thou didst 
make; fawtasifieJIrHcb: — As all beings; HT^: — 

with thousands of hands, feet and heads; PWfcT: arffr — Thou 
didst shine; (§) HbcyjfsTT — O Lord of Guruvayur!; B": (r^) — 



that Thou; — from all ailments; ^TT — deign to 

protect me. 

10. That Brahmanda remained for a thousand 

• • 

years in the already created Cosmic Waters. Breaking 
it, Thou didst make the 14 worlds, known as Virat. 
Thou didst shine as all beings with thousands of 
hands, feet and heads. O Lord of Guruvayur, deign 
to protect me from all ailments. 

Note : The 14 worlds are — Bhuh, Bhuvah, Suvah, Mahah, 
Janah, Tapah, Satyam and the 7 nether regions — Atala, Vitala, 
Sutala, Rasatala, Talatala, Mahatala and Patala. 

Verses 21 to 35 of chapter 5 of II Skandha of Bhagavata are 
condensed in this Dasaka. 

Dasaka 6. 

|| II 

The Cosmos as the form of the Lord. 

Metre — Vasantatilaka 


^54 ^ || ') 

(t) f?T — O Lord!; ^ — in this manner; 

m TFT 

^ — of Thee who hadst taken the form of the fourteen worlds; 



t TRrT?T — the lower surface of the feet; hmi?i — is said to be 

Patala; (ft) — O Effulgent One!; ft — The upper 

surface of Thy feet; — (is) Rasatala; (ft) — 

O Thou of wondrous form; — the two ankles; ^icm 

— (are) Mahatala indeed. 

1. O Lord! Of Thee who hadst taken the form of the 
fourteen worlds, the lower surface of the feet is said to 
be Patala. O Effulgent One! The upper surface of Thy 
feet is Rasatala. O Thou of wondrous form! Mahatala 
indeed is Thy two ankles. 

Note : Of the seven worlds below, the Patala, Rasatala and 
Mahatala are the lowest. They are therefore conceived as the lowest 
portions of the body of the Lord. 

farming ft I 


(%) ^shHiu) — O Lord, the wielder of the discus!; ^ — 
Thy shanks are; cRTTcTeT — Talatala; ^ — and Thy knees 

are Sutala; — Moreover; — the two thighs; 

fftcTWRfft ft — the two (worlds) Vitala and Atala; — Thy hip; 
SlluftcfrH — i s the earth; ’TTf^T: — Thy navel is the sky; 

^ — Thy chest is Svarga, the abode of Indra. 

2. O Lord, the wielder of the discus! Thy shanks are 
Talatala. Thy knees are Sutala. Thy thighs are Vitala and 



Atala. Thy hip is the earth. Thy navel is the sky. Thy 
chest is Svarga, the abode of Indra. 

Note : Talatala, Sutala, Vitala and Atala are lower worlds. 

to JPW ^ ^ 3RFTJFJ 

inwwwril II \ 

cT^ tftaT *fi?: — Thy neck is Maharloka; *jJ*sT T ^FT: — Thy face 
is Janaloka; , TTW ^ cTT: — the forehead is Tapoloka; fRTrFFJTT 

— of Thee who art everything; T?TT TTr^T — the head is Satyaloka; 

(^) *013*1 — O Lord, whose body is the universe; 

— in this manner; 3F^: Stf^ — whose body 

is conceived as made up of all the other things in the universe; ^ 

— to Thee; "TT: — salutations. 

3. Thy neck is Maharloka. Thy face is Janaloka. Thy 
forehead is Tapoloka. Satyaloka is the head of Thee who 
art everything. O Lord whose body is the whole 
universe! Salutations to Thee whose body is conceived as 
made up of all the other things in the universe also, in 
this manner. 

Note : The expression “made up of all the other things in the 
universe” is adumbrated in the following six stanzas. 



TFto IHIW4 £$NT?TT: I 



^TITFT 7t¥ 

rrf^cRfr nta ^ II v 

(%) — O Lord, the Cause of the universe!; 

— Thy Brahmarandhra; w^iRi — (is) the Vedas; (?) 

— O Kesava!; rf^ T^PTRTT: — Thy wonderful hair; *HI: — is 
the clouds; ^riRi — the splendrous; — two eyebrows; 

ft? — are the abode of Brahma; T^lf&l — the eyelashes; 
— are night and day; ^ tff'JcTT Ft — the eyes are the sun. 

4. O Lord who art the Cause of the universe! Thy 
Brahmarandhra is the Vedas. O Kesava! Thy wonderful 
hair is the clouds. Thy two splendrous eyebrows are the 
abode of Brahma. Thy eyelashes are night and day. Thy 
eyes are the sun. 

Note : ‘Kesava’ means — (1) who reposes on water, (2) who killed 
the demon Kesi, (3) under whose control are ‘TT (Brahma), ‘3T 
(Visnu) and ? (Rudra), (4) who has beautiful hair. 

rlKHluil®^ ^RT:?FR a ^ lh 

(t) WJR — O Lord!; (Tcf — Thy glance; 

tmi — is the act of creation of the whole universe; 

— Thy ears are the directions; ^ — the two nostrils; 

3Tf^T 4 M — are the two Asvinidevas; ^^TTrut^ — the lower and 
upper lips; ^ — (are) greed and modesty; ^HT: — the 



teeth; ni<i■*! u iI: ^ — are the stars; S'ci §FR: ? — the molars are 

5. O Lord! Thy glance is the creation of the whole 
universe. Thy ears are the directions. The two nostrils are 
the two Asvinidevas. The lower and upper lips are greed 
and modesty. The teeth are the stars. The molars are 

JTFTT ftHWdftld HTfrd 

^pTT: frHyi tR || 

(t) — O Lord; ddfdtfmgRld — Thy charming smile; HI4! — 

is Maya; ®dl4d — (Thy) breath; H 4I<: — is the wind; TITST — 
the tongue is water; ddd — Thy speech; -rr — is a row 

of birds; ed<. J i u n: — Thy tunes (the Sadja and other svaras); 

— are the Siddhas, etc.; — Thy mouth; — 

is fire; H35TT: — Thy hands are the gods; — Thy two 

breasts; ^l43d: — are Dharmadeva. 

6. O Lord! Thy charming smile is Maya, Thy breath 
the wind, the tongue water, the speech birds, Thy tunes 
the siddhas, etc, Thy mouth fire, Thy hands the gods and 
Thy breasts Dharmadeva. 

^3 rqrt4 ^6 ^ Hdi 

£^IT^jPF§3TT$T | 

tTjTNfrRHt ^ te || » 



(i) ^ar, — O Effulgent Lord! O Lotus-eyed One!; ^5 

H 3T^:—Thy back is Adharma; fF FT: in this Viral form 

the mind is the moon; fTTFTdT — Thy heart-lotus ' 3104 cm — 
is the unmanifest (in which the three Gurus were in equilibrium 
before creation); cgfifr: — Thv abdomen is the oceans; 

3 — Thy garment' is the two Sandhyas; ?TT: — Thy 

generative organ; ToTPTfrf: — is Prajapati; 4'4 lj l1 STTlt FTT: W — and 
Thy testicles are the Sun god (Mitra). 

7. O Effulgent Lord! O Lotus-eyed One! Thy back is 
Adharma in this Virat form, the mind the moon, the 
heart-lotus is the unmanifest, the abdomen the oceans, 
the garment the two Sandhyas, the generative organs 
Prajapati and the testicles the Sun god. 

cj 35TH: I 

+bU|i«i<4' % \\ £ 

(^) — O Ocean of mercy!; ^ SfWtWF — Thy waist; 

HTh°ll: — is the animal world; TTTT Hid \' — the nails of the feet; 

— are the elephants, the camels, horses, etc.; W 
^ <TRi: — Thy movement is Time; ^ — 

Thy lotus-face, hands, charming thighs and feet; fqyiTda— 
the place of origin of the four castes from Brahmant onwards. 

8. O Ocean of mercy! Thy waist is the animal world, 
the nails of Thy feet are the elephants, camels, horses, etc. 
and Thy movement is Time. Thy face, hands, thighs and 
feet are the places of origin of the four castes. 



cf. snBPJftS7*T — etc., 

- gcfVflsol ^ TTPJft W 

ifrT II 

^*TT fo*TTFft 

#ft ^TT: I 

|| % 

3tfft 4;h*TT — O Wielder of the discus; ft ipb<ti: TTFITT^fF) — Thy 
activity is the wheel of Samsara; ftlft ^TfjT^pTFT: — Thy prowess is 
the host of great Asuras; 3Tf^T^efTfft $efT: — Thy bones are the 
mountains; dl S'al: — Thy blood vessels are the rivers; 

Tt^T rHd: ^ — Thy hair, the trees; ft — O Lord!; 

— This indescribable (Virat) form; ftl d I <j, — may (it) shine! 

9. O Wielder of the discus! Thy activity is the wheel 
of Samsara, Thy prowess is the host of great Asuras, Thy 
bones are the mountains, Thy blood vessels are the rivers 
and Thy hair the trees. O Lord! May this indescribable 
Virat form ever shine! 


F*rrftiw$: | 

ft^lnUIrHcJ^ ft 

«4lmtiqif^rT Oum 11 o 

ff't’ jHI'-Hddj^: — Thy Virat form which is like this; 5vft^TTjTT 
— for those who are subject to (the law of) Karma — all human 



beings; — at the end of all (Vedic) Karmas; or at the 

end of their (Prarabdha) Karma, i.e. at the time of death; FTTofto 
3TT^: — should be meditated on, it is said; (t) — O 

Lord of Guruvayur!; ^ — to Thee; TPT 3iTi<ir*iq^ — who art the 
Indweller of that Virat form; iq*tr>iK*H — who art pure (Sattva); 
T*T: — salutations; <biH — deign to eradicate (my) 


10. This Virat form of Thine should be meditated on 
by all human beings at the end of all vedic karmas, and 
at the time of death. O Lord of Guruvayur! Salutations 
to Thee who art the Indweller of that Virat form and 
who art pure sattva. Deign to eradicate my ailments. 

Dasaka 7. 

II (%T IJ *T T PffcTfrra ilI fa, 

Brahma’s origin and penance 
and description of Vaikuntha 

Metre — Sardulavikridita 

trg ^ ^STTcT: $5T- 

^ HrilHl+PtH^ uTTdtsfa «ITcfT T2TR | 
V ?mf^T ^u^t|^i|f^H^Hl+iJcrf|cllril« 

^5^ d <. mttR M it WI fa ^STTTH: || °i 


(t) ^ — O Effulgent Lord!; ^ — in this manner; 

viifd: (^) — Thou who didst manifest Thyself in 
the form of the 14 worlds; — again; — by Thy own will; 
<TFl — at the top of that (those worlds); — in 

Satyaloka; *lldl ^TT?T: TsHJ— didst indeed manifest as Brahma 

(the creator); —whom (Brahma); —as the 

soul of all the beings in all the three worlds; — 

Hiranyagarbha; — (the srutls) call; — which 

(Hiranyagarbha); — desirous of 

creating various beings because of the upsurge of Rajoguna; 3T*JjiT 
— became. 

1. O Effulgent Lord! Thou who didst in this manner 
manifest Thyself in the form of the 14 worlds didst again 
manifest by Thy own will, as Brahma in Satyaloka, the 
top-most of the 14 worlds. This Brahma is known as 
Hiranyagarbha, being the soul of all the living beings in 
all the three worlds. This Hiranyagarbha became 
desirous of creating various beings because of the 
upsurge of Rajoguna. 

Note : The 14 worlds are also referred to as the three worlds. The 
7 nether worlds together are taken as one (called Patala); Bhuloka 
is one and the other six worlds above are taken as one. Thus we get 
3 worlds. 

Brahma, the creator, is predominantly Rajasic, impelling the 
activity of creation. 

Bhagavata ITSkandha, chapter 9 is condensed in this Dasaka. 

^rUjilfc|cbKlc(^HMI^?TRTr: - 
FFTTf^jSTT cl"? TH: I 



fFT?*PTR: ^ 

rTra?^ 3FRTT q# cTT rlQr^cj % 
cJIunAH^T 1 ^: ^frl^i ^RTT:dW^ II R 

H': 3 FJ — That Brahma; fa a ofqei4<;Ti$'? t i : — intent on creating 
the universe; (3fffa) — inspite of trying to know by 

himself; f^qf^RT qtq — knowledge about the universe; 3HqT T2 T 
^ - not getting indeed; — worried; crf^T^R — 

remained; (t) ^FTrfT ^ — O Lord of the worlds; rINd <4 — Then 
Thou; TT ^4^ — urging him to do penance; ?TT cTT 

?frf ^4 — with the words “Do penance, do penance”; ^icl^<si — 
pleasant to the ears; TFft — a voice from the sky; 

3Tf$FM: — didst cause him to hear. 

2. That Brahma, being intent on creating the 
universe and not getting the necessary knowledge inspite 
of trying his best, became worried. O Lord of the 
worlds! Then Thou didst cause Brahma to hear a 
pleasant voice from the sky urging him to do penance. 

Note : Brahma has to create beings in the same manner as in the 
previous kalpa, i.e., before Prakrta pralaya. Penance is the only way 
by which he can know what the creation was like in the previous 

f^qf^TTfcrTf^T: - — (of the universe); — (in 

creating); TTgTT: — intent. 



artaHTTO n^HlfarT- 

3THt — “Who is that person; % — who spoke 

to me thus?”;.ffrT — so saying; — in all the 

worlds engulfed in water; — in all directions; 3^t^T — looking 
around; 3T^f^cTT — not seeing anything; TTcRT*f — the 

meaning of the words (rPT tTT); ctl — understanding; 

— for a thousand divine years (360,000 human years); 
STItTcT^RTT — doing penance; %f —■ by that Brahma; 31TTI%cT — 
Thou who wert worshipped; wI*ipi< 1 — Thine own abode; 

— the unique and wonderful; — Vaikuntha; cl 6*1 — to him 

(Brahma); 23% — Thou didst show. 

3. Brahma looked around in all directions asking 
himself “who is it that spoke to me thus,” but could not 
see any one, the entire universe being engulfed in water. 
Then, understanding the meaning of the words he had 
heard, he did penance for a thousand divine years. On 
being thus worshipped by Brahma, Thou didst show him 
Thy unique and wonderful abode, Vaikuntha. 

*TTTT m ’Tf WTSOfl 3%: 

ft W: | 

^ m <UH^lfrl:5^iT?TTr^ 

qm farnfari %% || y 

(^) %*ft — O All-pervading Lord!; 'JHl<^T: ^fs- — outside all 
the 14 worlds; — shining; TT — where; -Hi q l 3F3T Stf’f *3t 
fa'jjbcl — Maya never produces duality; 



— sorrow, anger, delusion, fear, etc.; — mental modifications 
(emotions); ^ Udi: — stay far away; — 

in that place where there is the effulgence of the splendour of the 
Supreme Being; 7T — and the torrent of Supreme 

Bliss; flWTfaf — shown (to Brahma); ^ £TPT — that abode of 
Thine; — shines. 

4. O All-pervading Lord! That abode of Thine is 
outside the 14 worlds. There Maya does not act and so 
emotions such as sorrow, anger, delusion, fear etc, have 
no place. There is the effulgence of Thy splendour and 
a torrent of Supreme Bliss. Such was Thine abode shown 
to Brahma. 

Note : Where Maya does not act, there is no duality and so 
sorrow, fear, etc. cannot exist there. 

faRte — delusion, ffTScW — fear; Sffl — flow. 

<{loq[nl f^STT uRT- 

wt} *IR || ^ 

^TPT — in which, verily; — with four arms; 

— whose complexion is like the brilliant 
deep blue clour of the sapphire; — wearing 

ornaments, the gems in which light up the quarters; 

— who reside in resplendent aerial cars; — 

who have attained that high state by intense devotion; f^TT: ^FTT: 

— divine beings; 41°^Rn — shine; Rutd^^FTcT — which is free 



from all taint; -c 11 '< rttf ^ STFT — that abode of Thine known 
as Vaikuntha; — may it be victorious. 

5. Hail to that abode of Thine, Vaikuntha, in which 
there are divine beings with four arms, whose 
complexion is like that of sapphire, whose ornaments are 
studded with gems which light up the quarters with their 
brilliance, who reside in resplendent aerial cars and who 
have attained that high state by virtue of intense 
devotion and which is free from all taint. 

- 9TRT 3R3TT1 fr^ ^ 
?4Hld<tldfcc|'t: I SITWT ^ S'MHNSIdfrT'T II 

3ra^TcTT — bright; — splendour; ?IHel — taint. 

f^frlrir?TRTTT I 

— in which (Vaikuntha); — by numerous 

divine damsels; srf^cTT — attended on; — like a 

streak of lightning; — whose slender and 

beautiful form captivates everyone; fa^jlRlcllSll^i — who lights 
up the quarters; — Goddess Laksmi; c^TRT^T- 

— because of attachment to the fragrance of Thy 
lotus-feet; — is Herself seen; — 

which abounds in astounding divine riches; % ?T^ ^ — that abode 
of Thine; ^ ^1% — deign to give me. 



6. Grant me (residence in) that abode of Thine in 
which Laksmi Devi is Herself present, because of Her 
attachment to the fragrance of Thy lotus-feet, attended 
on by numerous divine damsels, who is like a streak of 
lightning in brilliance, whose slender and beautiful form 
captivates everyone, and who lights up the quarters with 
her splendour, and which (Vaikuntha) abounds in 
astounding divine riches. 


fc) Wilfrid I STTnTTr - fctlflfPTTfa W HT I 

3TT$1T — direction. 

^riNI b"\ 

^ — Shown in this manner; cTT — in that Vaikuntha; 

— in Thine own seat; mi^iRici — seated on a throne 
of gems; HTF3 HT^TfecKdchl I cheM cO W I ^frt - (^R^rTT 
SfteT: fTT fTFTFT: 3TTT^IT: 

TFT — shining with the diadem, bracelets and other 
ornaments having the splendour of innumerable suns; Bflqrtillf ri 
— bearing the Srivatsa mark; — (3TRTFT 

3T?TfTFT UFTTT Ztm) — made crimson by the 

lustre of the Kaustubha worn (around the neck); TiRTT — 

the source of all creation; cTT — Thy form; fafsj: — 

Brahma saw; (^) fT^ft — O Lord!; ct cTJ — May that form 

of Thine be revealed to me! 


7. In that Vaikuntha shown to Brahma in this 
manner, he saw Thee, the source of all creation, seated 
on a throne of gems, resplendent with the diadem, 
bracelets and other ornaments which were shining like 
innumerable suns, bearing the Srivatsa mark and 
wearing the Kaustubha which gave Thy body a crimson 
hue. O Lord! May that form of Thine be revealed to me! 

(t) — o Lord!; - 

^ =h)HMi 

— by (Thy) splendour which was like that of dark clouds and 
kalaya (blue lily) flowers; ^b — all the directions; 3n^WFf 

— covering (illuminating); - 3STTFT 

FFflfarTFT FT^T im^T 3tFFT *TFt ct^ — with a face 
brightened by a very charming smile; 
<i — with (four) holy arms- 

bearing the shining conch, the mace, the discus and the lotus — 
— conch, J KI — mace, 3tft — discus); — which 

gave joy to Brahma; — Thy form; Hsbl — my ailment; 

— may (it) eradicate! 

8. O Lord! May Thy form which lit up all the 
quarters by its splendour resembling that of dark clouds 
and blue lilies, whose face was brightened by a very 
charming smile, whose four arms bore the conch, the 
mace, the discus and the lotus and which gave joy to 
Brahma, eradicate my ailments. 




f^nTfrRT: tfpTT ^rTT*ffa^T| 
ipftfari *PT f^Tt fTR d<NI<4 
tcTltcT^rW^^mf^Mki rT r^T ^ || S 

H^qi — On seeing Thee; fRJfRT'W: — Brahma who 

was greatly excited; — overwhelmed by the upsurge of 

joy; r^TT^TT^t^t — at Thy lotus feet (TT^Ib^: — lotus); PHMfdd: 
— prostrating; sftcTT — feeling, because of joy, that he 

had achieved fulfilment; (!?) — “O Lord!; *T*T H^ftf^Td — My 

desire: ^MlRl ^,— Thou dost surely know; 

(tcT 3TtcT ^ nrH<) — about Thy dual and non-dual 

aspects (i.e. the universe and Brahman); cT^T fTR — give me 

the real knowledge”; ffcT ^11^^ — thus asked; T r^T — I adore 
that Being, Thyself. 

9. Brahma, who was greatly excited on seeing Thee 
and was overwhelmed with joy, prostrated at Thy lotus 
feet with a sense of fulfilment and said to Thee— “O 
Lord! Thou dost surely know my desire. Give me real 
knowledge about Thy dual and non-dual aspects.” I 
adore Thee, who art like this. 

Note : Brahma wanted to know the dual aspect in order to create 
all beings. He also wanted to know the non-dual aspect because, 
without this knowledge he would become bound by his actions. 

srrarft fan turn rt 

f^TT «nl«4 Riml cTfsTfPJS: 
rT H Wl5raw4)tflMdH II *) o 


3T*T — Then; *H U 1 — at (Thy) crimson feet; fa *1*1 ct — 

him (Brahma) who had prostrated; FJ9TT — touching his 

hands with Thine; ^ *tfam — “You will have that knowledge,; 

— by the act of creation; Stfa *T M3tNr) — no 

bondage will result”; ffrf fat ^TT’TW — uttering these words; 
Pick i MfaT — making him extremely happy; 7^1 — 

Thyself remaining in his heart; ct — didst prompt him 

to create; (t) — O Lord!; 7T: (c^) — that Thou; vlglUdi — 

(my) recovery; TSsSTFT — deign to hasten. 

10. Brahma prostrated at Thy crimson feet. 
Touching his hands with Thine, Thou didst tell him 
“you will have that knowledge and you will not become 
bound by the act of creation” and thus making him 
extremely happy, Thou, remaining in his heart, didst 
prompt him in the act of creation. O Lord! Deign to 
hasten my recovery. 

Dasaka 8. 

II 1W<JcMh ^ II 

Description of Pralaya and the creation of the universe 

Metre — Salini 

b/? rfrag Hl^dUSTTIT^ 




gte ^r#> ii <* 

yi<£dH$l<u*rl — At the end of the Prakrta Pralaya (IT^RT — 
Pralaya); 35^ — in the first Kalpa known as 

Brahmakalpa; ^ — Brahma who came into 

existence in this manner; — again; r^rf: ^ — from Thee 
Thyself; ^TT^T — having got the Vedas; — in the 

same way as in the previous Kalpa; — created. 

1. At the end of the Prakrta Pralaya, in the first 
kalpa known as Brahma kalpa, Brahma, who then came 
into existence, got the knowledge of the Vedas from 
Thee Thyself and began creation in the same manner as 
in the previous kalpa. 

Note : In this and the next two dasakas Visarga or ‘Secondary 
creation’ is described. At the end of a Prakrta pralaya, which lasts 
for 100 Brahmic years, primary creation or sarga takes place. This 
is the bringing into manifestation of the subtle elements, etc by the 
Lord by His Iksana (will), described in an earlier dasaka. After this, 
Brahma creates all beings and this is known as Visarga. Sarga takes 
place only at the end of a Prakrta pralaya, but Visarga takes j)lace 
after every Naimittika pralaya, when a new day in Brahma’s life 

Metre — Vasantatilaka 


H* — That Brahma; — extending over a 

period of 1000 caturyugas; 3i$Tpi — days; cTT^f^TrTT: — of the same 
duration; ^ — nights also; f^FTTT — having spent 

many times; 3RTt — He (Brahma); — along with his 

creation; — merging in Thee; PlSlirt — sleeps; — 

therefore; — the Naimittika Pralaya; 3fPf -3TT^: 

— is his night, it is said. 

2. That Brahma, who has spent many days and 
nights, each of which is of the duration of 1000 
caturyugas, sleeps, merging in Thee along with all his 
creation. That Naimittika Pralaya is called his night. 


gfe H W&TUKItj | 

^T3T^tWPTTf^T gfe: || 3 

H: 5 ^: — That Brahma; — by Thy grace; — 

every day; 3l^nf£$TT — like the morning duties of 

people like us — beginning of the day); r ; >v ^Oicl — 

performs the act of creation; — for those born 

earlier, in the Brahmakalpa; H<l^l — the cirarijivis (those who 
live for ever, like Markandeya and others); — however; 

— then; — creation; — is only like 

waking up from sleep. 

3. By Thy grace Brahma performs the act of creation 
everyday, just as people like us perform our morning 
duties. For ciranjivis like Markandeya who were born in 



the earlier Brahma kalpa, however, creation is only like 
waking up from sleep. 

Note : Markandeya and other eternal beings like him also merge 
in Brahma during Naimittika pralaya and come into existence again 
in every kalpa, but they have the memory of the past kalpas intact 
and so coming into existence at the beginning of each kalpa is only 
like waking up from sleep for them. 

11 * 

3T^TT _ Now; — that Brahma; — half of his 

life-span; — fifty years; — (which is) one 

Parardha; 3TfrT^T ft — has crossed, indeed; (I?) — O 

Infinite Being!; <TT — among those (the Kalpas); 3t'v4<li':l'JlPuiM 
— which took place in the last night; *rafeTRTFJ — Thy sportive 
activities; fe'INclH ? — and then those which took place 

at the beginning of the next day, i.e. Padmakalpa; — I shall 


4. Now Brahma has completed fifty years of his life, 
known as one Parardha. O Infinite Being! I shall now 
narrate Thy sportive activities during the previous night 
and at the beginning of the next day, i.e. Padmakalpa. 

Note : We are now at the beginning of the second parardha of the 
present Brahma. 


Metre — Ipendravajra 

srnfnr *r rsrarat 

3T*T — Then; TUl^IPl: — Brahma; fcHMfll-} — at the end of 
the day (Kalpa); ^Rcl<w*t: — desiring to sleep; cqRl ttftlfTTFT — 
became merged in Thee; 'fl'iPp ^ — the worlds also; HHI^: 

— merged in Thy abdomen; cRT — then; ?<< ^“4 — this universe; 
k^iulq 3TTTT — became one big ocean. 

5. At the end of the day, Brahma, desiring to sleep, 
became merged in Thee. The worlds also merged in Thy 
abdomen. Then this universe became one big ocean. 



— The entire universe being nothing but water; 
^ tT^f ^ — on another form of Thine; '+)RkiRh — on Sesa, 
the king of serpents; (r^) — Thou; — being 

pure Bliss itself; ^qqluf'151'nn^IcmrHI — being absorbed in yogic 
slumber; FT — didst recline. 

6. When the entire universe was in the form of the 
causal waters alone, Thou wert reclining on Sesa, the 



king of serpents, who is nothing but another form of 
Thine; Thou wert then absorbed in Yogic slumber and 
wert pure Bliss. 

Note : is usually translated as causal waters. One writer 

says that it is not water, but the inert homogeneous mass from 
which differentiated matter was formed. 


cHfa II vs 

cTT atiql — At the beginning (of Pralaya); — 

in whom all the energies such as Mula Prakrti, Mahat, etc. had 
merged; 3iRaci jftaUTCTI — the abode of all jivas; rq<ti — by Thee; 

— “Wake me up at the end of Pralaya”; ffrT — 
thus; =bMi«<J9TfW — (Thy) power called Time; SiiRSTcIT — 
commanding; HQ'U — sleep was resorted to, it is said. 

7. At the beginning of Pralaya, Thou, in whom all 
the energies such as Mula Prakrti, etc, had merged and 
who wert the abode of all jivas, didst go to sleep after 
commanding Thy power called Time to wake Thee up at 
the end of the Pralaya, so it is said. 



(t) — O Lord of the universe!; — (when) Thou; 

aifecM — without a second; ^^TTWT — for 1000 

caturyugas; ^ — had been in Yoga-nidra in this manner; ^ 

— then; — the power ‘Time’; 5T«J*iR^fii — having 

woken up first; ^ — awakened Thee, it is said. 

8. O Lord of the universe! When Thou, who art only 
One, without a second, had been in yoganidra for a 
thousand caturyugas in this manner, the power called 
Time woke up first and then awakened Thee. 

Metre — Upajati 
^ 3TH7pf?TTf*R 

Rwl<N flteFTftsFTR I 

*J*HlrHrW f^TTRT:- 

sfeij || % 

(^) 31Ft r i*f?iiRi'} — O Lord who wert reclining on the waters!; 
^ ^ — And Thou; — waking up; <hRsJHM cTfaTT — all the 

worlds; Rt'fHl*} PhiI^N — seeing merged in Thee; tJCTFTTrPTT — in 
subtle form; Pi — which were inside Thee; 

— on all those worlds themselves; ePc. qqi«t — didst cast Thy 

9. O Lord who wert reclining on the waters! Waking 
up and finding all the worlds merged in Thee in subtle 
form, Thou didst cast Thy glance on all those worlds 
which were inside Thee. 

See FT ffSTrT FlUl^ tf3TT ffrt I Ait. Up. I.i.l. 




^fPTO || 1 o 

3tRt — O Lord!; cfcT — then; rcjcfl<4I<^ dlf'H<. r ?TTT — from Thy 
navel; - (PMIHMl' 

TTFlfn *TTpTT TFT dsj4*f) — the subtle form of all things 

which had remained merged (in Thee); WTOTH — which was in 
the form of a bud; ftfilTT — a wonderful, indescribable 

divine lotus; TTf¥rP| — emerged. 

10. O Lord! Then from Thy navel emerged a 
wonderful, indescribable divine lotus in the form of a 
bud, being the subtle form of all things which had 
remained merged in Thee. 


qftrT: Fgtffc: 

II °i 1 

TTT TJTT *»el — that lotus bud; ^ — from 

Thy body; dld 4T 5TFT — which had sprouted in the causal waters; 
dhf: Id {Irl — having come out above the waters; dRd: ~ ~ 
— by its brilliance spreading all around; ^TFd — the 
darkness; 3Tet ^'fc'dd — removed completely. 

11. That lotus-bud which had sprouted from Thy 
body, having come up above the causal waters, spread its 


brilliance all around and removed the (surrounding) 
darkness completely. 


TTfarj HTHT I 

h ^nr^rr fafanfariffid 

tf — whose petals were full-blown; Pinci RtPi^l — which 
was most wonderful; — supported by Thy power of yoga; 

c#cpj — in that lotus; ^nt^STf^^TT^T: - (FTT JTfg: 
3iRaHHI ^TRT Tlf^T: W-) -who by himself knew all the Vedas; 

TT ; I'U'Jl'-Hl faf^T: — the lotus-born Brahma; <J1 iRkkD^ — arose. 

12. From that lotus whose petals were full-blown, 
which was most wonderful and was supported by Thy 
Yogic power arose the lotus-born Brahma who knew all 
the Vedas by himself. 

3#tR 'HlrHd ^ HI'UcM 

r^fil^l^lPldM-ij4lPl: | 

TFT TthTlflt 

PltiPd q|t1l«qqlB |cJW|1 || *)\ 

^ M<lr*t^ dldltf'Udld fncufl — O Supreme Brahman, Lord of 
Guruvayur, All-pervading Lord! orfm TTW*T — in this 
Padmakalpa; fr«f — in this manner; iPh n4'll< 4 )Pi: — (TrStTf^FT 

5T^5lf^TrT: TlFTtPT: H: |) — who didst bring into existence the 

lotus-born Brahma; m c3“ — Thou of infinite glory; *PT 
— eradicate my ailments. 



13. O Supreme Brahman, Lord of Guruvayur, All- 
pervading Lord! Thou of infinite glory who didst bring 
into existence the lotus-born Brahma in this 
Padmakalpa, deign to eradicate my ailments! 

Note : In each Mahakalpa Brahma is born from a particular limb 
of the Supreme Lord. The present Svetavarahakalpa is a part of the 
Padma Mahakalpa. In this Mahakalpa Brahma was born from a 
lotus in the navel of the Supreme Lord. The Mahabharata says— 
“In the first Mahakalpa Brahma was born from the mind of the 
Supreme, in the second from the eye, in the third from the word, in 
the fourth from the ear, in the fifth from the nose, in the sixth from 
the scrotum and in the present seventh from the navel”. 

This dasaka is based on the Bhagavata III Skandha, chapter 8, 
verses 10 to 15. 

Dasaka 9. 

II n 

Description of creation 


?T — That lotus-born (Brahma); rR TlfH^^5? f? — 

in Thy navel-lotus itself; f^JcT: — remaining; — “in the 

ocean; — this (lotus); — from where indeed; Tferf — 



came up”; ffcT — thus; — not understanding; 

— out of eagerness to see it (the origin); 
fd cjd l d d: — turning his face in all directions; — 

with eight eyes like full-blown lotuses; dflcfcddi — became 

endowed with four faces. 

1. That lotus-born Brahma, remaining in Thy navel- 
lotus itself, not being able to know from where the lotus 
emerged in the ocean, and being eager to know its 
origin, turned his face in all directions and thereby got 
four faces with eight eyes like full-blown lotuses. 

nwl<w cr^TT^nr trg 3 hihI+<h | 

35 ^ *Tf?fcT jin? 

3jtT: BW-ftf cl f^RTFFTRJ || R 

^i^did^ld — Quivering in the infinite ocean (of the causal 
waters); rT^ — that lotus; ^ — by itself (without 

support); — seeing; — its support; rT^ rFJ ^ — 

Thy body; — not seeing; HT^fcT — “inside this 

huge lotus; faWFRT % — alone, without any support; 3TI? 3>: 
— who am I?; ?? 3T*^jf — this lotus; 3jcT: Hvjffa — from 

what has it come?”; ffcT ft nil 3\*\\q — he was immersed in such 

2. Seeing only the lotus which was quivering in the 
causal waters and not seeing Thy body which was its 
support, Brahma began to think— “who am I, sitting 
alone and helpless in this huge lotus? From what has this 
lotus come?” 



3HJ«T % q>K u i 

ftfa FT ^<Tfa*^lFT ^ HltK<tll«4HI I 
toqluqtlfatim n1c41- 

F^nrfrnrhR f 3 ev;< 4 i^ 11 3 

tfOt>6: — “for this lotus; — some cause; 

ft — there must”; fft FT — having 

decided thus; H: — he (Brahma) of mighty intellect; — 

indeed; tqq'hiqafqtiqi — with the power of his knowledge 
combined with yoga; — through the hollow in the 

lotus stem; — descended; 3rfcTRftF jj - 

but Thy most enchanting form; F — did not see. 

3. Having decided that there must certainly be some 
cause for this lotus, Brahma of mighty intellect 
descended through the hollow in the lotus stem by the 
power of his knowledge combined with yoga. 

FF: FPfa^ 

HFFT m*mt faFTfa F^FFTF I 

r^Fi §< 3 TFf^t b^nnft: 

FF: — then; TH*oHlf?l<hlfqq<.*li4h: (faFT — hole) — going 
through all the holes in the stem; — (and) searching; 

$lddr(U 5TFFT — even after striving for a hundred (many) years like 
this; F Ttf — he did not see anything at all; 

— coming back; — inside the lotus; — sitting 

t comfortably; CJFFTltft: — with one-pointed intellect; 



— desiring solely Thy grace; *uRiq<H 31T^ — he practised firm 
Samadhi (concentration on thee). 

4. Then, going through all the holes and searching, 
he could not see anything at all even after many years of 
strenuous effort. Coming back, he sat comfortably 
inside the lotus with one-pointed intellect, desiring 
nothing but Thy grace and practised firm meditation on 

Note : The idea is that meditation, i.e. concentration of the mind 
and the senses, alone can lead to self-realization. 


H: <9^ — that lotus-born Brahma indeed; 

— for a hundred divine years; tfratsi- 

— made pure (free from the taint of ignorance) by the 
knowledge which dawned due to firm absorption in Samadhi; 

— heart full with happiness; — never seen 

before; — wonderful; — resting on a part of 

the body of the great serpent AdiSesa; WT — Thine own 

form; SRHiSlT — with his inner vision; — did see. 

5. Brahma, having become free from ignorance by 
the dawn of knowledge as a result of firm absorption in 
Samadhi for a hundred divine years, and being filled 
with bliss, saw with his inner vision Thine own form, 



reclining on a part of the body of Adisesa, which was 
most wonderful and which had never been seen before. 

3lRt — O Lord; — shining with a crown and a 

diadem; TJ* mi — with bracelets, pearl necklaces and 

shoulder ornaments; •Hp}|* < gRn*l< 9 ?i — with a girdle resplendent 
with gems; (iHR4)a'hfli*<^ — with a beautifully worn yellow silk 
cloth; — with the brilliance of a kalaya (blue lily) 

flower; WrTeltSH^RpT — with the Kaustubha jewel shining 
around the heck; ^f^TjF’T^ rf^ — that form which was 
shown to Brahma; — I meditate on. 

6. O Lord! I meditate on that divine form of Thine, 
shining with a crown, a diadem, bracelets, pearl 
necklaces, shoulder ornaments and a girdle resplendent 
with gems, wearing beautifully the pitambara (yellow 
silk), with the brilliance of a blue lily flower and 
resplendent with the Kaustubha jewel around the neck, 
which (form) was shown to Brahma. 

it ^ smt f^n | 

fafrf qTft ^ || V9 



(h<*K — Collection) — “Whose abundant 
glory has been described in numerous Vedic texts; 'SfrTc? — O 
consort of Laksmi!; st — O Remover of all sorrows!; jPT ITT — 
Hail unto Thee; JPtt — O All-powerful Lord!; — By (my) 

good fortune; ?¥lt: — Thou hast appeared before my 

eyes; — soon; — my intellect; ^qiPiPfclt — for the 

creation of the worlds; «Ffsf — capable; — make”; ffcf — 
thus; — possessed of innumerable 

excellences which were sung by Brahma (sj,i6 u i: — Brahma; 

— abundance) <Tlf% — protect me. 

7. “O Consort of Laksmi, whose abundant glory 
has been described in numerous Vedic texts! O Remover 
of all sorrows! Hail unto Thee! O All-powerful Lord! By 
my good fortune Thou hast been seen by me. Make my 
intellect capable of creating the worlds soon”—Thou 
whose innumerable excellences were sung by Brahma 
thus, deign to protect me. 

Note : The praise of the Lord by Brahma in chapter 8 of the III 
Skandha of the Bhagavata is condensed here. 


*TSPJT ^ | 

(t) ftrt _ “O Brahma; atsmt — never-diminishing; 3 41 - 
r^R'^TrTT — ability to create the three worlds; — may you 

have; ^q^us — have my blessings; cFT: ^ ^T: ^5 — do 



penance again; 3lRaeitf l^pft — which can accomplish anything; 

^ — devotion to me also; — may (it) 

become intense”; ffct f^TT ^<{14 — saying these words; — 
Brahma; (t,f4d4dtf 3fT^tTT: — Thou didst make very happy. 

8. Thou didst make Brahma very happy by telling 
him— “O Brahma, may you have never-diminishing 
ability to create the three worlds! Have my blessing. Do 
penance again. May your devotion to me, which can 
accomplish anything, become intense. 

^ r1Ml=H HfrldH ^ | 

focT spr^lcl 

cTcT: — Then; ft- tarj.— he (Brahma) indeed; $Tct 

— for a hundred divine years; ‘tddHi: — having meditated; 

— more than before; riddel ^ — spiritual power and 

mental power; 3TqT2T — getting; 4 §j 1 — the lotus; H^ftl — in the 
waters; di^dl <t>P4d — shaken by the wind; F4iol — seeing 

indeed; 1 idae(fd^R ; Hd: — strengthened by Thee who art strength 
itself; — the wind and the water; 41ddlr( — drank up. 

9. Then Brahma, having meditated for a hundred 
years and getting more spiritual and mental power than 
before, saw the lotus being shaken by the wind in the 
waters and, strengthened by Thee who art strength itself, 
drank up the wind and the water. 



y«w fl jrmfafM l 
<q*TT^ MRmft *TT II 1 ° 

^T* W- — then he (Brahma); cf^ ^pRT — by Thy grace 
alone; ^ — out of that lotus itself; ^T^ft 

— creating the three worlds; — in creating various kinds 

of beings; — engaged himself; (t) — O Lord 

of Guruvayur! — Vayu); rRTf^’^T^TT^T: R — Thou, who art 
full of such compassion; — moistened with deep 

compassion; — by glances; 3Tr$£ ^ hRhiR? — protect me 


10. Then, by Thy grace alone, Brahma created the 
three worlds out of that lotus itself and then engaged 
himself in the task of creating various kinds of beings. 
O Lord of Guruvayur! Thou who art full of such 
compassion, deign to protect me quickly with Thy 
glances overflowing with deep compassion. 

Note : The three worlds are Bhuh, Bhuvah and Suvah. These 
comprise all the 14 worlds mentioned earlier. 

Bhagavata III Skandha, chapter 8—verse 16 to chapter 9—verse 
9 is summarised in this dasaka. 



Dasaka 10. 

The Variety of Creation 

■— Vasantatilaka 

FTTFJpT rT*IT frH:^ 

vjnfrT || ( ) 

(t) 3^6 — O Lord Vism!; — By Thy grace; 

— whose strength had increased; — the lotus- 

born (Brahma); 3fSf — then; — which grow on the earth; 

— the non-moving (trees, etc); rT^TT fcTT fl: TT Jllfcl — as well 
as animals, birds, etc.; (icl4^ — growing horizontally, as 
distinguished from man who grows vertically); — men 

(fa^l? — collection); — various divine beings also; 

— (as) bodies for the jivas; — created,_ it is 


1. O Lord Visnu! Brahma, whose strength had 
increased by Thy grace, then created the non-moving 
things which grow on the earth (plants, trees, etc), as 
well as animals, birds, human beings and various divine 
beings, to serve as the bodies for all the jivas (the souls 
which are to be embodied). 

Note : Jivas take birth according to their past karma. See Kath 
up. II-2-7 quoted under verse 5 of dasaka 1. 



TsTFFjfrTfofrT H I 

H: — He (Brahma); m^Il>HHfrl<MIfcj =hlM^fHrT: - (fa«zmr5: 

3lfaH*llci: TFT: fa<T>I m: ^ftfrT: — wrong apprehension, egoism, 

attachment, anger and fear; ffcf 4afam 3i5iM<|fa — these five- 
fold effects of ignorance; — having created; 

— repenting for having created these extremely Tamasic 
qualities; — for self-purification; rq^q-cKuit+uui — con¬ 

templation of Thy lotus feet; ^ — resorted to. 

2. Brahma, having created the five-fold effects of 
ignorance, namely, wrong apprehension (looking upon 
the world as an absolute reality), egoism, attachment, 
anger and fear, repented for having created these 
extremely Tamasic qualities and for self-purification, 
resorted to the contemplation of Thy lotus feet. 

Note : Egoism — identification of the Atma with the body. 

Ignorance — Not knowing the Atma. 

^ f^pRHT- 

— Then further; *H<TT — by the mind; 

H^Tc^TTT ^ — Sanaka, Sananda, Sanatana and 



Sanatkumara; Hfl j! — he created; — by Brahma; 

Rl^rq*tMi: (3tfiT) — even though asked to engage themselves in 
creation; rqrmq^fcftKRlcbi: ^ — they, however, being intent on 

devotion to Thy lotus feet; 41^(1 ^ — did not heed his words. 

3. Then Brahma created Sanaka, Sananda, Sanatana 
and Sanatkumara from his mind. Though he asked them 
to continue creation, they did not heed his words, being 
solely devoted to worship of Thy lotus feet. 


3 ^ ^ IT 

rqictl oOq Pfcd II v 

rliq<3 — then; <jRid — the great anger which arose; trfcT- 

— who suppressed; 3TTT ^T^TTT' — from between Brahma’s 
eyebrows; ^q^ch^T: — Mrda who was a part-incarnation of 

Thine; — was born; ITT fqR^ — “O Brahma; ^ ^IhiPi 

MqiRl ^ — give me names and abodes”; ffcT : H- 3iT^1 — 

he thus cried at once; ^^TRT — so he is known as Rudra. 

4. Then from between the eyebrows of Brahma who 
suppressed the great anger which welled up in him, 
Mrda who was a part-incarnation of Thine, was born. 
He at once cried “O Brahma,give me names and 
abodes”. He is therefore known as Rudra. 

Note : ‘Rudra’ means one who cried (Tilq) There were 11 Rudras 
and hence the plural. 



f^IFT qfafll qfani*-^ ^ | 
niq*rqqTi ^ H<<if*i »iqw^5i: 

m umhBk«mn *r fnj ii '■s 

— (Brahma) who was prompted by Thee; $5 — to 
Rudra; ticHdSIlfgdd^l — eleven names; ? — and 

appropriate different forms also; — giving; qRtcii: qPidi: ^ 

Tf3T — giving dear wives also; diaRl 4dlfd ^ — the same number 
of abodes also; 3t5d — gave; ft — Him (Rudra); MellfcHddN — 
for the creation of beings; tfldf 5TT5 ^ — humbly requested also. 

5. Brahma, under Thy prompting, gave eleven 
names and eleven wives, as also an equal number of 
abodes, to Rudra and humbly requested him to engage 
himself in creation of beings. 

Note : The eleven names, wives and abodes are stated in 
Bhagavata III. 12.11 to 13. 

H ^4q|U | ^<Hd<I*tid4dl : | 
*TT *TT 5T3TT: fJvT fTT*^ 

cqiq^c ft 

II 5. 

bsiR^M'ddl$f<HbafiUd^4H|U|^dddd41d^dl: — 

^I^Pdfa: f^PJTT ftt: ^ ^dddd fTRTfJ tftft 

^fT : dfq ff: |) — who was frightened by the hosts of Rudras of 
frightful appearance created by Rudra, who filled the three worlds; 
— Brahma; Hcf)R rlI rH I — being prompted by Thee from 



within; SHTT: HT *TT ^5T — “Do not procreate any more, do not; 

Id — for the welfare of the world; M: — do penance”; ffrT 

rT — told Rudra thus. 

6. Brahma, who was frightened at the three worlds 
being filled by the hosts of Rudras of frightful 
appearance created by Rudra, and being prompted by 
Thee from within, told Rudra — “Do not procreate any 
more, do penance for the welfare of the world”. 


starch tot 11 « 

3T*T rT5T — Then there; — who was intent on creation; 

cTFT — from his (Brahma’s) body; 3TfWTT 

W SHTPIcT — Marici, Atri, Angirah, 
Kratumuni, Pulaha, Pulastya and Bhrgu were born; dffl — 
Vasistha and Daksa also; (t) — O Lord!; 

^ — also, Sri Narada, devoted to Thy lotus feet. 

7. Then, from the body of Brahma who was intent 
on creation were born Marici, Atri, Angirah, Kratu, 
Pulaha, Pulastya, Bhrgu, Vasistha, Daksa and also Sri 
Narada who was devoted to Thy lotus feet, O Lord! 

Note : Marici was born from the mind of Brahma, Atri from the 
eyes, Angirah the face, Kratu from the hand, Bhrgu from the skin. 
Vasistha from prana, Daksa the thumb and Narada from the lap — 
so say the Puranas. 



3T*T — Then; — Dharmadeva and others; ^ — 

and Kardama; 3Tf*Tg^F( — having created; 31*41 — creating 

Sarasvati; f^T* — Brahma; — was overcome by 

desire; — prompted by Thee; — by Sanaka, 

Daksa and others; rTJ^: — sons; — being enlightened; 

rPT: Rr^iFJ — giving up ignorance; Rh i\H ^ — refrained. 

8. Then, having created Dharmadeva, Kardama and 
others, Brahma was overcome by desire for Sarasvati 
whom he then created. But being enlightened, at Thy 
prompting, by his sons Sanaka, Daksa and others, he 
gave up his ignorance and refrained. 

Note : The explanation usually given for this strange conduct of 
Brahma is that it is intended to teach us that even a great personage 
may sometimes err and good advice should be accepted even if it 
comes from a mere boy. But a deeper philosophical meaning can 
also be attributed. Brahma is the universal mind (as Hiranyagarbha) 
and therefore represents the common unenlightened mind. Such a 
mind is attracted by the Karma Kanda of the Vedas, here 
represented by Sarasvati. But the enlightened mind, represented 
here by Sanaka and others, points out that one should not be 
entrapped in vedic rituals alone, but should rise higher, and strive 
for self-realization. The 4 verses in the Bhagavad gita, chapter II, 
42 to 45, may be referred to here. The need for going beyond mere 
karma is brought out in several places in the Bhagavata. 



q^p^Rifarfls^ n ^ 

H: 3Pft — that four-faced Brahma; faJiMM'i'Jim — 

from all his faces; ^fl^ifad^i^ ffafatli: — the Vedas, the 

Puranas and all the other branches of learning; — bringing 
out; ^ f^fa*TFT — giving them to those sons; — 

further creation; 3iwIrl — not accomplishing; 

3nf^W ; 3PJjJ — took refuge at Thy lotus feet. 

9. Brahma, bringing out the Vedas, the Puranas and 
all the other branches of learning from his faces 
(mouths), taught them to his sons. Then, finding that he 
was not able to continue creation, took refuge at Thy 
lotus feet. 



TPTR || lo 

3t*t 3T 5t: — Then Brahma; 3TFT — knowing the means; 

— dividing his body into two; *-Ti — as Manu and 

his wife Satariipa; e^erniq 3PT3TT — assumed the forms of man 

and woman; (t) Hlbd^ST — O Lord of Guruvayur! J l)fa'< — O 
Govinda!; <TT«TT ^ — with them; Hi^^ciifa — 



multiplying the human race; — thou; — deign to 

eradicate my ailments! 

10. Then Brahma, coming to know the means of 
continuing creation, divided his body into two, as male 
and female, Manu and Satariipa. O Lord of Guruvayur! 
O Govinda! Thou who didst multiply the human race 
through them, deign to eradicate my ailments! 

Note : Bhagavata III Skandha, chapters 10, 11 and 12 are 
condensed in this dasaka. 

Dasaka 11. 

Entry of Sanaka and others into Vaikuntha, 
birth of Hiranyakasipu and Hiranyaksa etc. 
Metre — Upajati 

f^sqT: | 

($) — O Lord of Guruvayur!; 

— while creation was gradually progressing; — once fr°4i: ^ 



fl'iebiqq: — those divine (sages) Sanaka and others; — 

to see Thee; — reached Vaikuntha. 

1. O Lord of Guruvayur! While creation was 
gradually progressing, the four divine sages Sanaka, 
Sananda, Sanatana and Sanatkumara went to 
Vaikuntha in order to see and pay obeisance to Thee. 

Note: Bhagavata III Skandha, chapters 15, 16 and 17 are 
condensed in this dasaka. 

rT fo&T 

— Those great sages; 3icfld<^^TT: — having crossed the 
(six) ramparts; (^RtW 3^*1104 'fcHH 31^1 

|) — with the enchanting garden called Naisreyasa, etc., 
W — and with many lakes and mansions of 
gems; 3 h1hh — incomparable; ‘Mqcu ft fTTrf — that abode of 
Thine; JTPJ: — they approached. 

2. Those great sages, after crossing six ramparts, 
approached that abode of Thine which is incomparable 
because of the enchanting garden called Naisreyasa, 
many lakes, mansions built with gems, etc. 

Note: See the description of Naisreyasa and Vaikuntha in 
Bhagavata III. 15.16 to 22. 



fat ^ faft nq*lN ftft: 

*ldftg§J3 — Who were desirous of seeing Thee; 

— and about to enter (Thy) abode; cTT^ — them (the sages); 5T:tft 

tsTT: fcnsra": Sift' — Jaya and Vijaya, the gate-keepers; 3Rv*Tt — 
stopped; (Nt — in the minds of the sages; ^Ift: ’ft STTT ^ — 
anger entered; (%) — O Infinite one! ?ft WftT’tFTr t^cT — 

all this was only due to Thy prompting. 

3. The gate-keepers Jaya and Vijaya stopped the 
sages who were about to enter Thy abode, desirous of 
seeing Thee. This made the sages angry. O Infinite One! 
All this happened due to Thy prompting alone. 

35^ ggf $r*PlfcT I 

ffri ftY 

Sft^ftHTsffcgfrT II V 

— — “Whose conduct does not befit one 
in Vaikuntha; — you two wicked persons; 3cM J iRi *nftt 

— may you become Asuras!”; fft — thus cursed; ft — 

they (Jaya and Vijaya) who were devoted to Thee; *T: gRt^Rr 

— “may we remember Hari”; ffcT tii«f — saying so, pros¬ 
trated before them. 



4. A curse to the effect “May you two wicked 
persons whose conduct does not befit residents of 
Vaikuntha become embodied (on earth) as Asuras!’’ 
being pronounced by the sages, Jaya and Vijaya who 
were devoted to Thee prostrated before the sages 
praying, “May we always remember the Lord!” 

Allegorical meaning — Jaya and Vijaya stand for Raga and 
Dvesa (attachment and aversion). The seeker after liberation 
(represented here by the 4 sages) is obstructed by attachment 
and aversion, which he has to push away from his mind. See 
B.G. - 3.34. 

(%) 3P^3TT§T — O Lotus-eyed Lord!; 'tdlr) — Thou; ^dtf 
31IS1N — knowing this; trq- — with Laksmi Herself; 

'• — placing Thy charming arm on the shoulder 

of Garuda (<g j l®^T: — Garuda; 3TCT — shoulder); — 

in a beautiful form; — delightiKSrPrnTPJ^lf — 

Sidl'd: — didst come out. 

5. O Lotus-eyed Lord! Knowing what had 
happened, Thou didst come out along with Laksmidevi, 
with Thy charming arm on Garuda’s shoulder, 
enchanting in appearance. 

rarer iftftf: TtpTrTt 



^dDlrq i rlffi ^nn^t: || \ 

3T*T — Then; ttt<w — the sages who were praising 

Thee; Htiiej — delighting with words; — who did 

not have any other refuge; eft hiW — to those two attendants; 

— “You two; — by the path of confrontation; f^T: 

— in three lives; T ft <jQrl — attain me”; ffcT — thus; 

— with compassion; — Thou didst say. 

6. Then, delighting with Thy words the sages who 
were praising Thee, Thou didst with compassion, tell 
Thy two attendants who had no refuge other than Thee 

— “You will attain me by the path of confrontation in 
three lives”. 

Note: Jaya and Vijaya were born as Hiranyakasipu and 
Hiranyaksa first, then as Ravana and Kumbhakarna and finally as 
Sisupala and Dantavaktra. 

^ || « 

3T*T — Then; eft — Thy two attendants; 951><4Hir( — 

from the sage Kasyapa; — through ‘Did’ (his wife); 

tyjRcflO — as two powerful enemies of the gods; (Asuras) 

— were born; — (TT^TRT 3^1 

^Tt- eft I ) — who were cruel in nature because of having been 



begotten during the evening twilight; — the twins; 

— (were) like two Yamas. 

7. Then Jaya and Vijaya were born as two Asuras 
to sage Kasyapa and his wife Diti. The twins were cruel 
and like two Yamas, because of having been begotten 
during the evening twilight. 

Note : Diti, one of the wives of Kasyapa,.became jealous of her 
co-wife Aditi who had a large number of children and approached 
Kasyapa at dusk, when he was about to perform his evening 
worship, insisting on his begetting a child through her immediately. 
As it was an inauspicious time, the sage tried to dissuade her but 
as she was adamant, he had to agree. So the children were born as 

II l 

rfcrnPJtf: *1^1^: f^T — One (son) was Hiranyakasipu; TT: 
Rk u <tl§T: ffct BcftTT: — the other was famous as Hiranyaksa; 3MT 
PiJiqlei'll^ — both, being blinded by their own Vasanas; — 
in anger; — the whole world which has Thee as 

the Lord; 'TT*t: l) — obstructed 


8. One son was Hiranyakasipu and the other was 
famous as Hiranyaksa. Both of them, being blinded by 
their own impressions of actions in past births, 
tormented the whole world, of which Thou art the 



r*iFi | 

*rafr5T^T WT fawm 

h<MI^ II % 

cFfh — Of them; — the great Asura leader 

Hiranyaksa; < U IN *llq^ — seeking a fight; — not 

getting any opponent (who was prepared to fight); ^T^frSPTT W — 
the earth, which is dear to Thee; f'FT^l — immersing in 

water; nqlt) — roaring in arrogance; 4 I5NM — 

roamed about, carrying a mace. 

9. Of them, the great Asura leader Hiranyaksa, 
seeking a fight but not getting any opponent, immersed 
in water the earth that is dear to Thee and roamed 
about, carrying a mace and roaring in arrogance. 

dell ?T?$f 'id’ti 

fddfcl 0«n^ 111® 

tTrT : — Then; — from the Lord of the waters, Varuna; 

— Thee; f^T^l*<( — hearing as equal (to him); 

— searching for Thee; 3UFT — roamed about; (tj) 
Me>qKiq$T — o Abode of compassion, Lord of Guruvayur!; 
'I'trtagW — who can be seen (attained) only by devotees; 

that Thou; OmitJ. f'lbf'^T — deign to eradicate (my) ailments. 



10. Then, coming to know from Varuna that Thou 
alone art a proper match for him, Hiranyaksa roamed 
about searching for Thee. O Abode of compassion, 
Lord of Guruvayur, who can be attained only by 
devotees, deign to eradicate my ailments. 

Dasaka 12. 

II q<l6iqnKq«ta «J«J€KW|q"4»i ^ II 

The Boar Incarnation 
Metre — Vasantatilaka 

HI || <1 

— Then; ^FTCHT^ftW: — who was engaged in creation; 

— Svayambhuva Manu; — the earth; 3iuH^ — 
at an unexpected time (when pralaya was not due); Pihmi 

— immersed in the water; — seeing; *iRlrf Htj — along 
with sages; _ i n Satyaloka; — (TO: 

3is-fy^q<u 3TT9FT: : 2THT T l) — whose heart delighted in 

the service of Thy lotus feet; SP^TT — in the creator, Brahma; 5TTO 
STPT — sought refuge. 

1. Then Svayambhuva Manu who was engaged in 
creation, finding the earth immersed in water even 
though it was not time for Pralaya, went, for succour, 
accompanied by sages, to Brahma in Satyaloka, who 

delighted in the service of Thy lotus feet. 



Note: The incarnation as a boar described in Bhagavata III. 13, 
7, 18 & 19, is narrated in dasakas 12 & 13. 

35*? JTSIT: • 

FTH ^ 5Tv5TRT9 I 

r»rfosr«tT qr^T arfanfa n r 

(t) — “O Brahma!; THTT: TprfcT (Hfa) — While 

I am creating beings; 3ldfd: fwRT — the earth is immersed; 4^ 

— Alas!; ?T^ — therefore; Mil'll T2TFT cbeMM — provide an abode 

for the beings”; ffrT tT^ — thus; *t^dl qif^TcT: — told by Manu; 
T^T: — this Brahma; TT^ 414^/1 — Thy two feet; 

— contemplated; (!j) ^T^TtTiglST — O Lotus-eyed Lord! 

2. O Lotus-eyed Lord! Brahma, being told by Manu 
thus “O Brahma, while I am creating beings, the earth 
is immersed in water. Alas! Therefore, provide an 
abode for the created beings”, contemplated Thy lotus 


*Lrjifri Tfgt f^rs qrtffa | 

fr«T $TT"T *TtTTSFT 

^rmrjsT^ h \ 

(t) ftpft _ “O Lord!; ST ST — Alas!; 3TS — I; ^(Wl^ — 
previously; 3TTT — drank the waters; 3T^T 3ffir — now again; 

*1 Wd — the earth is being submerged; 3TS shIRi — what 


shall I do?”; — Saying so; — at Thy pair of feet; 

STTW ^TcT: — who had taken refuge; 3TFT — of Brahma; 'TTHT^ST^ 
— from the nostril; — in the form of an infant boar; 

— Thou didst emerge. 

3. Brahma took refuge at Thy pair of feet, saying 
“O Lord! Alas! I drank all the waters long ago. But 
now the earth is being submerged in water again. What 
shall I do?” From his nostril Thou didst then emerge in 
the form of an infant boar. 

35lel: — boar. 

H? ^T: II V 

— at first; — Thou; — with a form of 

the size of a thumb; ^rnfrldl: — didst emerge; *£('- — Then 
gradually; — to the size of an elephant; — 

Thou didst grow; — Brahma; — in the sky; cfsnf^T 
WmT — Thee who wert so tall; — seeing; HI- 

along with his sons; fdt-*Kdi 3PTTtJ — was wonder-struck. 

4. At first Thou wert only of the size of a thumb. 
Then Thou didst grow to the size of an elephant. 
Brahma, along with his sons, seeing in the sky Thy huge 
form was wonder-struck. 



faftRTtfcT tTRTft foPTTIT: 

H?it *7^ fan 'JihW^T || ^ 

% 'imi^ciq^ — “From my nostril; 3fr«TcT: — which has emerged; 
3lfa'Tq*ii&*ii — of inconceivable glory; — this boar; 35: 

— what (is it)?; SiPjiciw HMl — The Maya of the invincible Lord; 

— could it be?”; *nnR — (while) Brahma; 1^-f 
fqRt’Tiqfd — was cogitating thus; (r^) HU: ^HTHTT: *PTT — Thou 
becoming at once like a mountain; HrrHTT RFH — didst 

indeed roar in a terrifying manner. 

5. “What is this boar of inconceivable glory which 
has emerged from my nostril? Could it be the Maya of 
the invincible Lord?’’ — While Brahma was cogitating 
thus, Thou didst at once become as big as a mountain 
and emit a terrifying roar. 

W ^ vjHWM:F«n: 

qfara ^T- 

— The inhabitants of the Jana and Tapa lokas; 
flc^Rqcli: ^ — and those in Satyaloka; — the sages; ^ <T 

RHiq — that roar of Thine; — hearing; WnT ^J<J: — 

praised Thee; ^ — Thou; — (^T S^<?1 

<At<\ H:|) — being pleased by their praise; hR u I€ 4 — 
roaring loudly again; — assuming a very huge form; 

clY<4i^i<i — the ocean; 3f^RTT: — didst jump into. 



6. The sages residing in Jana, Tapa and Satya lokas, 
hearing that roar of Thine, praised Thee. Being pleased 
by their praise, Thou didst jump into the ocean 
assuming a very huge form and roaring loudly again. 

- u«mP»i 'rftspnftr fa«f?nRr 

OhiRi <1^4 ?T:|) — with hair of dark red colour which was standing 
erect and shaking; JTtfrSl'fiqitfRT: — with the tail lifted up (3 mRt 
— hairy tail); 3l<u^yaukuki: — with the fierce snout pointing 
downwards; — breaking through the clouds with 

ease; t5T — Thou; — (nR^m 3T$0TT) — with eyes 

rolling; ^41*^ — the praising sages; Rlf^k^H — delighting; 

— didst jump down. 

7. Thou didst jump down delighting the sages who 
were praising Thee, breaking through the clouds with 
ease, Thy hair of dark red colour standing erect and 
shaking, Thy tail lifted up, Thy fierce snout pointing 
downwards and Thy eyes rolling. 



— Then; — with crocodiles moving about; 

— with whales whirling around; — 

with turbulent waves; — the interior of the waters; 3nf^T 

— entering; — with a frightening roar; — 

the inhabitants of the nether regions; — shaking; ^ — 

Thou; — the earth; — didst search for. 

8. Entering the interior of the waters in which 
crocodiles were moving about and whales were whirling 
around and in which there were turbulent waves, and 
shaking the inhabitants of the nether regions with a 
frightening roar, Thou didst search for the earth. 

STfefcT yfaftfthl ^ | 

(t) — O Lord!; — Thou who hadst assumed 

the form of a boar by Thy Maya; — then; ScqgdctH — by that 

despicable Asura; — at the bottom of Rasatala; 

- which was placed; — the earth; — seeing; 

who were rushing; QtlR<slci^ — the wretched Asuras; 

— treating with disdain; Heffa — as if in sport; *W V| 
with the tip of Thy tusk; — didst lift up. 

9. O Lord! Thou who hadst assumed the form of a 
boar by Thy Maya, seeing the earth placed at the 
bottom of Rasatala by that despicable Asura, didst lift 
it up with the tip of Thy tusk as if in sport, treating with 



disdain the wretched Asuras who were rushing towards 

qrffe 11 •) ° 

(t) *Ul<HISd£ — O Lord who didst take the form of a 
boar in sport!; 3T*T — then; *TCT — the earth; — lifting 


|) — as if it were a sprout of grass that had stuck to Thy 
tusk; — a kind of grass); ^iftwfl'KicHi — with a gigantic 
body ( t ftaT — huge); — from the ocean 

whose waters had been made frightening by being shaken violently; 
— emerging; Hift — save (me) from diseases. 

10. O Lord who didst assume the form of a boar in 
sport! Lifting up the earth as if it was just a piece of 
grass that had stuck to Thy tusk, Thou didst emerge, 
with a gigantic form, from the ocean whose waters had 
been shaken violently and looked frightening. Deign to 
save me from ailments. 

Allegorical meaning : Sattva guna, represented by the earth, is 
suppressed by Rajoguna, the Asura. By devotion to the Lord, one 
gets the power to conquer Rajoguna and rescue Sattva. The boar 
came out from Brahma’s nostril — indicating that the power to 
conquer Rajoguna will come from within oneself, if one cultivates 



Dasaka 13. 

ii ii 

The slaying of Hiranyaksa 

Metre — Sikharini 

inm eii<iS qqfti favSTjnpirjftft^ I 


^*pniftr Pi^itTicj || ^ 

(t) q<.5 — O Bestower of boons!; — then; ’T^^rT: — 
Thy devotee; — with an intellect clever at stratagem (to 

further Thy will); iKsgpi: — the sage Narada; — 

who was engaged in searching for Thee; 1*1^'Jl^NltRRlcI — which 
came only upto his shank; tfiq^ — in the waters of the deluge; 
^T-rT — who was running about; -Hr^T — approaching 

Hiranyaksa; — praising the Asura; Ri*<<^ Sift 

— and disparaging Thy prowess; $T^: — calmly spoke (to 


1. O Bestower of boons! Then Thy devotee, the sage 
Narada, who is an adept at furthering Thy will by 
stratagem, approached Hiranyaksa who was running 
about, searching for Thee, in the waters which came 
only upto his shank and calmly spoke to him, praising 
him and disparaging Thy prowess (as stated in the next 

Note : This dasaka is based on Bhagavata III; Chapters 18 & 19. 



H Pq^Jn ^q<{)qi q^rfl 

jpft ^TTf^Tf^T: I 

5^5 ssrcfr ggrarfafa h ^ftWrr 


H: hni 41 fa 13 ^ — “That deceitful Visnu; “H<qcfi<m qg*itfi — 
your own earth; fTfa — is stealing; (t) T*ft — O mighty One!; 5^ 
55^ — what a pity!; 5^ — what is this!”; ffrT <TT 3tf^Plf^r|: — 

addressed thus by him (Narada); H: — He (Hiranyaksa); ^ 3TTfT 
W3 3TTft — “Where is he? Where is he?”; ffct ’TT'T — roaring thus; 
^Pm — being shown the way by the sage; tt<PisiT — 

holding up the earth; ^UnT — coming up from the waters; 

*T^tT — Thee; H^JTT^ — reached. 

2. On being told by Narada — “That deceitful 
Visnu is stealing the earth which is yours. Alas! What 
a pity!”, Hiranyaksa roared “Where is he? Where is 
he?” and, being shown the way by the sage, came to 
Thee who wert just emerging from the sea, holding up 
the earth. 

3TSt *FT ff'rf IHnT 

Jfiff *TtTFTT 

^rfNt n 3 

3T5t, 3T*T 3 ii<uq: *pT: — “Oh! This is only a wild animal”, ffct 
fTHnt — ridiculing thus; — with many abuses; 

— lashing out; f^fcRJct — the Asura; 3T351FT — ignoring; (t) 



— O Lord!; ^Te^t — the earth; — at the tip of the 

tusk; ^l^bdi — trembling; — seeing; WIT — by Thy 
power; *PrNt STTUPT — placing on the ocean; TTTPT — at once; 
Tjufaut — for a fight; — didst prepare. 

3. Ridiculing with the words “Oh! This is only a 
wild animal”, the Asura hurled many abuses at Thee. 
Ignoring him, O Lord, and seeing that the earth was 
trembling in fear at the tip of Thy tusk, Thou didst 
place her on the ocean by means of Thy power and didst 
get ready for a fight. 

PllH) chi H fd 

ftfpn IT: H^TcT: || V 

^ Wtmft (flfcl) — The Asura, being armed with a mace; ^ 
3Tfa — Thou also; dl H cH I q: — being armed with a mighty 

mace; ^cqcUql^^fqqcll — which made the sky resound with the 
sound (of the clashing of the maces); — by a duel; chls-j 

— entertaining Thyself indeed; PTTHT^r^^fT^ — out of 
eagerness to see the fight; Q<t\ ^ ft?rfcr — when the hosts of gods 
assembled; ^rt fP^TTcT: — “Quickly, before dusk; 3PJ 

f^b^TT: — kill this (Asura)”; ffrT — thus; — Thou wert 

rqguested by Brahma. 

4. The Asura being armed with a mace, Thou also 
didst hold a mighty mace and didst entertain Thyself 
with a duel during which the sky resounded with the 
clash of maces. The gods then assembled out of 



eagerness to see the fight and Brahma requested Thee to 
slay the Asura before dusk. 

Note : Asuras become very strong after dark. 

ITfefrT MfrlrlMHS*! Vt: \ 
HgMsfi 35?$% ^TFTt II ^ 

dft-H*} — In that fight with maces; cT^ usMI <3^ — 

(when) Thy mace, indeed; — of the Asura; — by a 

blow of the mace; 5tfcfd — suddenly; nfddNl — fell on the 
ground; 311? *ff: — What a wonder, O Lord!; — 

Thou, with a smile on Thy face (3TTFT — face); 

— famous as the destroyer of the entire Asura race ( — famous); 

Hgidth — the great discus (Sudarsana); — thinking of; 

^TPT: — holding in the hand; — didst shine. 

5. During that clash of maces, when Thy mace 
suddenly fell on the ground because of a blow from the 
mace of the Asura, what a wonder, O Lord! Thou didst 
think, with a smile on Thy face, of Thy great Sudarsana 
which is famous as the destroyer of the entire Asura race 
and getting it immediately, Thou didst shine with the 
discus in Thy hand. 

Note : The Sudarsana Cakra comes into the hand of the Lord as 
soon as He thinks of it. 



rRT: $J?T (fclHUpIMfcft ^ f^jrfrT 


Jlti-Hli) ^1-HltH'bfl: || \ 

cTtT: — Then; 3d — (When) the Asura who was 

angry like Rudra the Destroyer; fq^fd — threw his trident; 
i^dd — that; c h<.<+)fpidq^Mg<. , J|i^ — with a blow of the discus held 
in (Thy) hand; rqd Rs'qfd — (when) Thou didst break; H: <9^ 
— he, indeed, being greatly enraged; t^t H^cyi — 

hitting Thee with his fist; 'M'-nd rqd — against Thee who art 
above Maya; Jid'-dlgd<*)(]: hni: — tricks which can deceive the 
whole world; f^5?t — did employ. 

6. Then, when the Asura, as angry as Rudra the 
Destroyer, threw his trident at Thee, and Thou didst 
break it with the discus in Thy hand, he in great anger 
hit Thee with his fist and employed tricks which can 
deceive the whole world, against Thee who art above all 

Note : No tricks are of any avail against the Lord who is the 
controller of Maya. 


rTrft tlNNsfe I 

— Then; ^Nidsb — (when) the illusions created by the Asura 
(^jF - multitude); '*\WtfcPS*>ui- (»TcTcT: 



vKlIfdq: ?T^: PlMld'll) — by a blow from a tiny spar! 

emanating from Thy discus; — were destroyed; 

— whose mind was blinded by intense rage; 
mR^iRt ^Rcm^ItiRT: — with strong blows with his fist; ^TfWnT 
— the Asura who was hitting Thee; — with Thy 

big toe; — at the base of the ear; Rnq^ft: — Thou didst 


7. Then, when the illusions created by the Asura 
were destroyed by a blow from a tiny spark emanating 
from Thy discus and the Asura began to hit Thee 
violently with his fist in uncontrollable anger, Thou 
didst strike him at the base of his ear with Thy big toe. 


iraSrfit cmreMflgftfa : “HTftraifcT: | 


H* 3PT — That Asura of gigantic proportions; 
*H u midH hR^T: — crushed by the blow with Thy foot; 

^TeTS^rr: — with blood flowing out from his mouth; — fell; 

— his slaying being praised by the sages; cTTT c^t 
— Then Thee; — with their hearts filled 

(blossoming) with uncontrollable joy; — the great sages; 

3T^cHd*J — as the embodiment of Yajna; tll^lRr ^RlRT: — with 
hymns pregnant with meaning; — praised. 

8. That Asura of gigantic proportions fell, crushed 
by the blow with Thy foot, with blood flowing out from 


his mouth. His slaying was praised by the sages. Then 
the great sages, whose hearts were blossoming with 
uncontrollable joy, praised Thee as the embodiment of 
Yajna, singing hymns pregnant with meaning. 

?si | 

II % 

(t) — O Supreme Being!; (t) f«TOt 3T? — O Lord, 

Bestower of boons!; n rqfa — in the place of Thy skin are 
the Vedic metres; 0*1 3fPf — and Kusa grass in the place 

of Thy hair; ^cT — ghee in the place of Thy eyes; 

tl^lciK: — the four sacrificing priests in the place of Thy feet; 

3tft — and the ‘Sruk’ in the place of Thy face; 3^t flT 
^ — the ‘ida’ in the place of Thy stomach; TT^T: — in the 

place of Thy tongue the vessel for keeping Soma juice; *t*itf i: 
T — and the ‘Camasa’ in the place of Thy ears; ^ Flfa: — Thy 
virility is Soma juice; ^ T t^?t 3^^: — in Thy neck are the 

sacrifices called Upasat. 

9. The various parts of the body of the Lord are 
meditated upon by the sages as the various ingredients 
of a Yajna as stated above. The four sacrificing priests 
are — Adhvaryu, Udgata, Hota and Brahma. ‘Sruk’ is 
the spoon for pouring the oblation. ‘Camasa’ is the 
vessel in which the remnants of the oblation are kept. 




[^^1 HWlft II 

§cqift wq'iygt: — By the great sages who were intoning 

such hymns; *tlfcn*iii: — being delighted; ^fiffaFTT ^lf — with 
Thy huge and adorable form; ^ — and with 

unblemished glory; — shining; — reaching 

Thy abode Vaikuntha; Q<a«i Rigid — revelling in Thine own bliss; 
(t) ^RhI — o Destroyer of the Asura Madhu! (t) qiflM^hrl — 
O Lord of Guruvayur!; *1 3Tf^ 0 4 l — all my ailments; 

— eradicate. 

10. O Destroyer of Madhu! O Lord of Guruvayur! 
Being delighted by the intoning of such hymns by the 
great sages, Thou didst shine with Thy huge and 
adorable form and unblemished glory and didst go to 
Thy abode and revel in Thine own bliss. Deign to 
eradicate all my ailments. 

Dasaka 14. 

II n 

The Kapila Incarnation 

Metre — Vasantamalika 



?T: — That Manu, the son of Brahma 

(Svayambhuva Manu) (TffjfFPsra^T ^nf^T^TT 5 ^:)I 
n 1 q«ni 5 ;m— meditating properly on Thy pair of lotus feet; ^ 
qftcT — narrating accounts of Thy incarnations; f^HT 3PrTT 

— his own Manvantara; ^I’TKN^I'i — free from all hindrance 
(SinuN: — hindrance); Rmn — passed happily. 

1. Svayambhuva Manu, the son of Brahma, spent 
his Manvantara (of 71 3/7 caturyugas) happily, without 
any hindrance (to his administration), always engaged 
in meditating on Thy lotus feet and narrating accounts 
of Thy incarnations. 

Note: Bhagavata Ill, chapters 21 to 24 are condensed in this 

<JW<0<1<JMI I 

FRTT: || 

TT J TT — at that very time; — who was 

born from the shadow of Brahma ( 5 ) ie u l: — Brahma); — 

(the Prajapati) named Kardama; — in accordance with his 

own (Brahma’s) words; ^denUtf: — becoming keenly interested in 
creation; (i?) ’TTTT — O Lord!; Piei J U«J rm — Thee who art 
naturally charming; fPTT: — for ten thousand years; — 

2. At that very time, Kardama, who was born from 
the shadow of Brahma, being keenly interested in 



creation, worshipped, as commanded by Brahma, Thee 
who art naturally charming, for ten thousand years, 
O Lord! 


FT <*>£*< I <t || $ 

(t) — O Lord!; — Thou; — on Garuda; 

5RwW>H — as beautiful as a dark rain-bearing cloud; 

— holding in Thy lotus hand a shining lotus; 
— with Thy face lit up by a smile; — form; 
— to Kardama; FT — didst manifest; 

3. O Lord! Thou didst appear before Kardama, 
sitting on Garuda, as beautiful as a dark-rain bearing 
cloud, holding a lotus in Thy hand and Thy face lit up 
by a smile. 

Note : The Lord appeared in the form in which Kardama had been 
meditating on Him. The idea is that God takes the form which the 
devotee attributes to Him, He Himself being formless. 

— who was praising (Thee); ;i ) <?i<w < |clN — with horripila¬ 
tion all over the body (thrilled); — to him (Kardama); — 



the daughter of Manu (Devahiiti); 5Ridl — as wife; 3 tRT 

— and nine daughters; ^ tTU — Thyself; ‘fiRltf ^ — as his son 
Kapila; — finally; Wdfd ^ — union with Thee (liberation) 

also; ; 3T^5f — blessing with; Pi‘To: 3PJ: — Thou didst depart. 

4. Thou didst bless Kardama who, being very 
thrilled, was praising Thee, telling him that he would get 
Devahuti, the daughter of Manu, as his wife and nine 
daughters through her, that Thou Thyself wouldst be 
born as his son Kapila and that finally he would attain 
liberation. Then Thou didst depart. 

*T= — that Manu; - ('TUcTT fft^T 

dit^d \ 1 mR;'c:|) — being advised by Narada who was 
prompted by Thee; (tT?) — along with his queen 

Sat ar up a; (juiqrqi Qdqi ? — and daughter Devahuti of 

great virtue; 3hn(dH(fhiT — (3fPTf?l ffrf, tPj) — who was 

expecting (their) arrival; 'D'Jd — Kardama; flddiq — approached 

5. Manu, being advised by Narada at Thy promp¬ 
ting, went, along with his queen Ssatarupa and virtuous 
daughter Devahuti to Kardama who was expecting 



dbufUdHdM | 


II ^ 

3TCfl <fi£t: ^ — That Kardama then; ’T^TT TTfctT — given 
respectfully by Manu; cl^fkcl *9 <\^ — Devahuti, a gem among 
women; 3T3T T2 T — having got; *iqq4*lPi<|cT: — (*iqq 4*1*1 

PrffT: fRft) — though content with worshipping Thee; 

— because of (her) dedicated service; flWl 5THTT T^tt — was 
pleased with her. 

6. Having got as wife Devahuti, a gem among 
women, who was given to him respectfully by Manu, 
Kardama, though ever content with worship of Thee 
alone, became pleased with her because of her dedicated 
service to him. 

**&&&% ^d^l || w 

H : 5^T: — He (Kardama) thereafter; bq^MmqM'Hiqi^ — because 
of the glory of Thy worship; qft ell *1 — for fulfilling the 

desire of his beloved; ^ fq*ll*1 — in the aerial vehicle which was 
made; qPldl^tf § — (qPldMl — surrounded 

by many female attendants;^'qicHi — (*T^*TT f^T3RT: snW $1 
^TFT H:|) — taking 9 bodies; ^q^cMl (^) — along with Devahuti; 
3qn4^ — sported in the gardens of the gods. 



7. Thereafter, Kardama, by the glory of being Thy 
worshipper, divided himself into nine bodies and 
sported in the gardens of the gods along with Devahuti, 
in an aerial vehicle specially made to fulfil the desire of 
his beloved, surrounded by a retinue of female 

^ ^T: fPRM l 


SR 3ft — Then that Kardama; airflow — after spen¬ 
ding a hundred years; — nine very beautiful 

daughters; — begetting; 3'FTRTPpFT: Sift' — though 

preparing to go to the forest (for penance); — wishing 

to fulfil the desire of his wife; — eager for Thy birth 

(as his son); — stayed on (at home). 

8. After spending a hundred years happily and 
begetting nine very beautiful daughters, Kardama 
prepared to go to the forest for penance, but at the 
desire of his wife and because of his eagerness to get 
Thee as his son, stayed on at home. 

fa<dNW4 ^ | 


M^IrHdTdfatU'l^ |) ^ 


(t) ^ — O Lord!; 3^ RnPT^RTTT — at the words of her 
husband; mf^d l PKciN f - (’TJrT: PlfrtWf PKdHi I — 

worship) — who was ever intent on Thy worship; — to 

Devahuti; jHIdi — among the people; ^KdirHdrqfqEii — the 
knowledge of the truth of the Supreme Being; 5TSjf^T[ — to 
proclaim; 3i^ iq«fT: — Thou wert born as Kapila. 

9. O Lord! To Devahuti who, on the advice of her 
husband, was ever engaged in worshipping Thee, Thou 
wert born as Kapila, in order to proclaim to the world 
the truth of the Supreme Reality. 

(%) 35RftTTc*ra5 — O Lord of Guruvayur who didst 

incarnate Thyself as Kapila!; UTFA — (When) Kardama, who 
had a sense of fulfilment; IJW — left for the forest; — 

to (Thy) mother; ddd4t<l — the entire philosophy (of Thine); 

— who didst impart ^TT n^Rd HRmfg — save 

me from the host of afflictions, quickly. 

10. O Lord of Guruvayur, who didst incarnate 
Thyself as Kapila! When Kardama, with a sense of 
fulfilment left for the forest, Thou didst impart the 
whole of Thy philosophy to Thy mother. Deign to save 
me quickly from my host of afflictions. 



Dasaka 15. 


The teaching of Kapila 

Metre — MalinJ 


»|Rb<|R|f<J | 

HB^IHHWil Hfrb^cJlit HTWT 

♦ftHd^Rfa r3 || «) 

In this dasaka, chapters 25 to 33 of the III Skandha of the 
Bhagavata have been summarised. 

f? — In this world; ^RT^TT *rfcT: — the intellect which is attached 

to sense-objects (made up of the three Gunas); — is the 

cause of bondage; — If it is not attached to them 

(sense-objects); 3T*PT^ — it is the cause of liberation; 

^ — the path of devotion, indeed; — prevents 

attachment; 3TT — in this world; — (TCflT 

?T^TT) — devotion which arises from following holy men; 
^ HT^TT — should alone be sought; ffrT — thus; ^ — 

Thou, as Kapila; — didst instruct Devahuti. 

1- In this world, the intellect which is attached to 
sense-objects is the cause of bondage; and if not so 
attached, it itself leads to liberation. Devotion to the 
Lord prevents attachment to sense-objects. Devotion, 



which arises by association with holy men, is alone 
worth attainment. 

Note: cf. *TT ^ ^«J|U|i iERTiT I f^WTRrt 

II Amrtabindu up. 

Devotion is supreme love of God. When such devotion develops, 
love of sense pleasures drops off gradually. The best way of 
acquiring and developing devotion is to be in the company of great 
devotees and to listen to their words of wisdom. 

?frT Rlf^rlRl'HMll 

H=t>idH6<;ef;Kl: ^ — Prakrti, Mahat, Ahankara; *ini: ^ — the 
five Tanmatras (sound, touch, form, taste and smell); \dlfd 3Tf^T 

— and the five subtle elements (space, air, fire, water and earth); 

5^ — and the mind; ^TT# — the ten indriyas — Organs of 

knowledge-hearing, seeing, touch, taste and smell and the organs 
of action — speech, hands, legs, anus and genitals; 

— the Purusa as the twenty fifth; ffcT fafecffaWT: 3TTTt — he who 

knows this division; w<$rqi — is released by Prakrti (from 

bondage); |fcT -qqicfh — thus didst Thou 

instruct Devahuti as Kapila. 

2. Prakrti, Mahat, Ahankara, the five Tanmatras, 
the five subtle elements, mind, the five organs of 
perception and the five organs of action — these make 
up the 24 tattvas (categories). Purusa is the twentyfifth. 
He who understands this division — i.e. that all the 



categories other than Purusa are effects of Prakrti and 
that Purusa is separate from them, is released from the 
bondage in which he is held by Prakrti. 

Note : The Sankhya system of philosophy, attributed to Kapila, 
is dealt with in this daSaka, but this Sankhya differs from the 
classical Sankhya in that devotion to God finds a very important 
place here. Readers who are interested in going into this point in 
detail may refer to the article ‘The Bhagavata Samkhya and its 
Background’ in the Vedanta Kesari of 1985, pages 208, 245 & 286 
by Swami Tapasyananda. 

tTFn I 

^ WjJ||cO : || \ 

3PT — This Purusa; — by the host of attri¬ 

butes of Prakrti (such as hunger, thirst, sorrow, delusion, old age, 
death, etc.); »T ^Ivrqcl — is not tainted; — but if; WFIT tfvflfcl — 
he becomes attached to Prakrti; cf — the attributes 

of Prakrti (as mentioned above) attach themselves to him; 

— by constant worship of Me and by enquiry 
into My real nature; HT — that Prakrti also; — will 

leave (her hold); ffrT — thus didst 

Thou instruct Devahiiti. 

3. The Purusa is free from the attributes of Prakrti 
such as hunger, etc., but if the Purusa identifies himself 
with Prakrti, then those attributes attach themselves to 
him. Prakrti will leave its hold on the Purusa if the 



latter constantly worships Me and enquires into My real 
nature (which is also that of Purusa himself). 

Note : By identification with Prakrti, the Purusa thinks that he 
is experiencing joy, sorrow, etc., which in reality pertain to Prakrti 
alone. By the methods mentioned above, the Purusa can dissociate 
himself from Prakrti. This is the goal of human life according to 

< i *> ' 5 T ptf*re ?s tV*inNiynfq l 

3^: 3TTFRT& — By the practice of Yama, Niyama, Asana, 
Pranayama and Pratyahara; faW^fcT: — one who has purified his 
mind; — adorned with divine ornaments and divine 

weapons; — seated on Garuda - 

(pWT gfcin: cnm: ^1 ^ l) - resembling a 

Tamala tree in lustre (and blueness); — My form; 

— one should constantly meditate on; ffcf 
^FTT^t: — as before. 

4. One who has become pure in mind by the practice 
of Yama, Niyama, Asana, Pranayama and Pratyahara 
should constantly meditate on My form adorned with 
divine ornaments and holding divine weapons, as seated 
on Garuda and blue and lustrous like a Tamala tree. 

Note: All the limbs of Patanjali’s Yoga are referred to here. 
These limbs have been explained in Dasaka 4. 



«rafrT qr^frfj: m ft 
♦ftHd^Rft ^ ^PIT^k II ^ 

*PT ^M|u|?flcil«H u M: — (<JU|MI W- ?ftcHI Stl'fc'jM: |) — By 
listening to My innumerable excellences and My sportive activities; 

— (and) by chanting My name, etc.; *lfa ^rft^ra^T- 
ftrTT^ft: — — Ganga, 3^: — flow, VH^T — like) — in 

which the mind flows in a continuous (uninterrupted) stream like the 
Ganga; — that supreme devotion; *T3fcf — is born; W ft 

— that devotion alone; — of the cycle of birth and death; 

faint — is the conqueror. The rest is as earlier. 

5. Supreme devotion, in which the mind always 
flows in an uninterrupted stream towards Me, like the 
Ganga (towards the sea) arises by your listening to 
narrations of My innumerable excellences and My 
sportive activities and by your chanting My name, etc. 
That devotion alone can conquer the cycle of birth and 
death. Thus didst Thou, as Kapila, instruct Devahuti. 

Note : It is pointed out here that the path of devotion is easier 
than that of Yoga mentioned in the previous stanza. See Bhagavata 
III 29. 11 & 14. 

Jjftfcp^jwi^ fcftftrat sirdHicfl i 
ft$Tft ft TJSHrfit ^RT^T Wlf: 



3T5F — Alas; — one who has no devotion to 

Me; - (^TTfa: R&nfa: HT** aT*J: |) — with 

wealth earned by many cruel and unfair acts; ufafc'i — everyday; 

_ bringing up his family; — being under the 

control of his wife; simwioA — lavishing affection on his children; 

— intensely attached to his house (and possessions); ^TfFlt 
% fasrfcT — goes to hell indeed; $fcT 

6. Alas! One who has no devotion to Me, who earns 
wealth by cruel and unfair means to bring up his family, 
is always thinking only of his wife and children and is 
intensely attached to his wordly possessions, goes only 
to hell. 

Note: See also Bhagavata XII.3.37, 38, 42 about the state of 
affairs in Kaliyuga. 

— (^qrqi: t l) — suffering in the 

womb of a young woman (i.e. mother); 3i<ni u ^ vji m- 3fPT — 
though suddenly getting knowledge (of the Reality); 

— (JTCT^ Jlf^: — losing that knowledge immediately 

on birth; $\WT\ — spending his childhood afflicted 
with ailments; tTR^rai^ 5 ^: 3rPr — again, during youth; ^utd 
^ — is infatuated (with wordly pleasures), alas!; ffcf 

^ - 



7. While suffering in the womb of the mother he 
suddenly gets knowledge of the Supreme Reality, but this 
knowledge is lost as soon as he comes out of the womb. 
After spending his childhood suffering from various 
afflictions, during youth he remains infatuated with 
wordly pleasures. Alas! 

Note: For a beautiful account of the thoughts of the child in the 
womb when knowledge dawns, see Bh.- III. 31. 12 to 21. 

h ^ PiHain sftrnratwtf l 

tllPta: *T: — A householder who performs righteous 

deeds; — who performs sacrifices to ancestors (the 

manes) and gods; H: ^ — he; ^f^l u li^ll L l < ii*fl — going by the 
southern path; W# PiHcild — in due course (when his good deeds 
are exhausted), falls (is born again here); *lRl Pilefl — dedicated 
to Me; ^ — desireless action, however; — 

leads to the northern path(\J<t<t> — northern) ffct ^ 


8. A householder who performs righteous deeds and 
sacrifices to the manes and the gods goes (on death) by 
the southern path and is born again when his merit is 
exhausted. But one who performs desireless action 
dedicated to Me goes by the northern path. 

Note : See B.G. VIII 24, 25 & 26 & Ch. U. 5.10 for these two 



ffa ^frr 

faHHHfium Sjft H fr E^fo ^?TT 

<g*rf*r vjnftdi4 gtfft «i^^m II s 

?fcT ^fqRn^eji — who had thus known well what is to be known; 
^cTjfcT — and who was praising Thee OjfcH — praise); ^^fri — 
Devahuti; — having blessed; (f?) ^ — O Lord!; — 

Thou; (H?) — along with a band of Yogis; JTrT: — didst 

depart; 3THt — Devahuti who had become pure in mind; 

— then; ^qni — attained liberation by the path of 

devotion; — Thou also; — for the good of the 

world; Wgfc* if — in the north-east; 30$ — dost live even now. 

9. Devahuti, who had thus known all that is to be 
known, was singing Thy praise. O Lord! After blessing 
her, Thou didst leave along with a band of Yogis. 
Devahuti, who had attained purity of mind, became 
liberated by following the path of devotion. Thou dost 
even now stay in the north-east for the good of the 

Note : In Valmiki Ramayana, it is said that the sons of Sagara, 
who went down in the north-east in search of their father’s 
sacrificial horse met Kapila — See Balakanda — Sarga 40, verses 
25 & 26. 

TT*T favjj 

*rfrf^[ |M<> 


(^) h<.*i — O Supreme Lord!; — why say much?; 

— devotion to Thy lotus feet; — is 

what removes all fear (fqA^l — destroyer) — (and) 

the fulfiller of all desires — fulfiller); S3 ^ — 

Thou dost firmly declare indeed; cT^ — therefore; ft 3ii*i<u^ 
fftsjT — eradicating my ailments; (ft) (l ) t>Hq'i^?T — O Lord of 
Guruvayur!; vJHitlrfq — endow me with devotion to 


10. O Supreme Lord! Why say much? Thou dost 
firmly declare that devotion to Thy lotus feet removes 
all fear and fulfills all desires. Therefore, O Lord of 
Guruvayur! Deign to eradicate my ailments and endow 
me with devotion to Thee. 

Dasaka 16. 

II HHKNU|MdK<4ufH ^ || 

Nara Narayana and Daksayaga 
Metre — Vasantatilaka 

^sft HHfctT^jTT 

H«*41 ^TT «F*TT: 

Heft || 1 

— Then; fftftlRTTT: T3T — Daksa, the son of Brahma; Hdl: 
d’JJll HTftrT — Prasuti, the daughter of Manu; — having got 

(as his wife); — through her; ftisVT STTT — begot 



sixteen daughters; — to Dharma thirteen (daughters); 

1m^ — Svadha to the manes; eft ‘R3 — Svaha to Agni; 

flift ^ — and Sati to Siva, an aspect of Thyself; 

— gave. 

1. Then Daksa, the son of Brahma, married Prasuti, 
the daughter of Manu and begot sixteen daughters 
through her. He gave thirteen of them to Dharmadeva 
in marriage, the daughter named Svadha to the manes, 
Svaha to Agni and Sati to Siva, an aspect of Thyself. 

Note : Bh. IV. 1.47 to end of IV.7 is condensed in this dasaka. 

HKN«i I 


II * 

^4' ( jl^ | jfl JjRf: — Murti, the wife of Dharmadeva; J T%rfFT t tra'— 
of great glory; -1l<N lJ I — Thee as Narayana; r Ktf<sl — along 

with Nara; — gave birth to; — at which birth; 

i ni • — the gods who were extremely delighted; 
<£rkj4*thi: — sounding musical instruments; 4 1 c Hlo*Klrf — 

rained heaps of (celestial) flowers; — (and) praised. 

2. Murti, the wife of Dharmadeva, gave birth to 
Thee as Narayana of great glory and Nara. At that birth 
the gods who were extremely delighted sounded musical 
instruments, rained flowers and praised Thee. 





flofonj II * 

^d'vfl — Thou who art Nara and Narayana; dgfldctk- 
dMWWlf^cft: - (UStfdrtH iM FRt^ ^ 3Tf^TcTo^: M: |) 
— which could be pierced (only) by penance for one thousand years 
and fighting for the same duration; TftcT — covered by 

(1000) coats of armour; tfgtf 3c4 — the Asura known as 
Sahasrakavaca; 4<-itaPiffldci4t+i*Kl — (T^t^T Pi Weil cWW 
FPWftfa d4t+i*Kl TP3T (ft |) — doing penance and fighting by 
turns; <*>ge: cbq-q: qfq (PJ |) — who was 

left with only one coat of armour; — him (the Asura); flcftcT 
'■‘tent — didst kill effortlessly (like a sport). 

3. The Asura known as Sahasrakavaca had one 
thousand coats of armour which could be pierced only 
by one who does penance for one thousand years and 
fights during an equally long period. Thou as Nara and 
Narayana didst do this by turns (when one was doing 
penance the other was fighting) and destroy all his coats 
of armour one by one. When the Asura was left with 
only the last armour, Thou didst kill him effortlessly. 

Note: 1. It was this Sahasrakavaca who was born later as 
Kama. The slaying of Sahasrakavaca is not found in the Bhagavata. 
The poet has taken this from Mahabharata. 

2. One should fight the battle of life and at the same time keep 
the mind fixed on God — cf — WPTFTT ^ — B.G. VIII.7. 



^ cKR+IWTWT^Trffr: | 

?Tsfft5*T ft SmdMlcIHfafHSIrHI 

Roq|^HNR<|ri HfflMN II V 

3f*T — Then; — Thou along with Thy brother Nara; 

fttaspf 3F^rgr^ — practising the path of liberation; <ShR;?T^' 3lfft 

— and also teaching it (to others); 3f&qqicd]: — didst 

dwell in Badarikasrama; 3T8f $T?B: — Then Indra; ft 

¥MciHl«i<?iPiwi6ir*ti — who/(out of jealousy) could not tolerate the 
strength acquired by Thee by spiritual disciplines and penance; T fTT 

— Kamadeva; fft^TT^TFift^rT — along with celestial damsels; 
JTftrarqf — sent. 

4. Then Thou, with Thy brother Nara, didst dwell 
in Badarikasrama, practising and teaching the path of 
liberation. Indra, who became jealous of Thy spiritual 
power, sent Kamadeva along with celestial damsels to 
disturb Thee. 

Note : The story narrated in verses 4 to 8 of this dasaka appears 
in Bhagavata XI Skandha, Chapter 4. 

TTm 4B-r14H4lRiH4^TT^T 

— Kamadeva; — with his friends 

Vasanta (spring) and the Malaya breeze; — with 


graceful amorous movements; =tii r ni<*iei§ifctr$Fi': — with arrows in 
the form of the side-long glances of the celestial damsels 
— arrow); — again and again; ^ — hitting and 

(yet); t^T — finding Thee unruffled; *fo>: — 

(became) frightened; 3T«T *hj,£lfi*tivJii — then, by Thee who 
wert smiling; — (Kamadeva) was told. 

5. Kamadeva attacked Thee again and again with 
arrows in the form of the side-long glances of the celes¬ 
tial damsels and their amorous movements, supported 
by his companions, the spring season and the pleasant 

breeze from the mountain, but finding Thee unaffected, 
became frightened. Then Thou didst talk to him with a 



H-MMN fc^S | 


II \ 

(is) — “O Kamadeva; — O spring; (job'll: — O 

celestial damsels!; *ftWT 3TH — you need not fear; f? ^— here, 
however; — enjoy the product of my mind”; flrT 

— saying so; — the beautiful damsels 

attending on Thee; f^TFT^T ^ftcT- t^T — to them who were 

standing around Thee in wonder and praising; — Thou 

didst show. 

6. Thou didst then tell Kama and others who were 
standing around Thee in wonder and praising Thee “O 
Kamadeva, spring and celestial damsels! Do not fear. 



Look at these products of my mind”. Thou didst then 
show them the beautiful damsels attending on Thee. 

^tTT ra^IT ^ 

n^IRnfapft <tt^ \\ « 

^ u^hIb'IN — To entice Thee; WelcTT: ■H'5'11^'4: ^ — Kama and 
others who had assembled; rq^iRt^mR+i^: — by the fragrance of 
Thy handmaids; 3TPJ: — were themselves captivated 

indeed; — Then; c^TT — given by Thee; 

— who humbled the pride of all the celestial damsels ( — 

a female inhabitant of Svarga); eft — that Urvasi; TTTT 

— with shame; 'Jl— accepted. 

7. Kamadeva and others who had come there to 
entice Thee were themselves captivated by the fragrance 
of Thy handmaids. Then they, feeling ashamed, 
accepted Urvasi who was given by Thee and who 
humbled the pride of all the celestial damsels. 

Note : Urvasi is so called because she arose from the thigh (3>^) 
of sage Narayana — See Devi Bhagavata IV.6.35, 36. See also Devi 
Bhagavata VI. Ch. 14 re.; Urvasi becoming the mother of Vasistha. 
Also, Srimad Bhagavata IX.13.6. 

era grat ^ $rsb: 

^ ^IlnH^un^eUNdKI- 

rarltsf^rajt q<,q || 



9T3?: — Indra; — seeing Urvasi; cPT 3 tS1T ^ — 

and hearing Thy story; HI^-H9TtcT — (*raTT: Hfet!: 

anmfc!) — on realising Thy glory; 3 TjTPT — became 

perplexed; (^) — O Bestovver of boons!; — in this 

manner; JRll'Tl<.*t41qcKMdklcj - (TT^TT^T: Ii|d<: St^rTT!: 

^TFT ci<-hi^ |) — than this incarnation which is so gentle and very 
beautiful (because of so many wonderful deeds); — of Thee; 
— greater; c b CJJ lcl'l : kf — is only Thy incarnation as 


8. Indra became perplexed on seeing Urvasi and 
hearing Thy story and thus realising Thy glory. O 
Bestower of boons! This incarnation of Thine which is 
so gentle and very beautiful is excelled only by Thy 
incarnation as Krsna. 

^ ^rrt odHi4)d ll s 

^ — Daksa indeed; lei'll I — due to the excessive 

indulgence shown by Brahma (by making him the head of the 
Prajapatis); — having lost his discrimination because of 

(anger, jealousy, etc., caused by) the preponderance of Rajoguna; 

HTrqiecr — without much respect for Thee; 3T$TTf%: ^ — and 
devoid of calmness of mind; — was; — Alas!; — 

because of which; *T: — he; ^ — Siva who is a form 

of Thee alone; — became antagonistic to; 



— indicating) — in a sacrifice organised to show his enmity 
(towards Siva); W(j,di ^ — he slighted his own daughter. 

9. Daksa, who had been shown excessive indulgence 
by Brahma, (by being made the head of the Prajapatis) 
lost his discrimination because of the preponderance of 
Rajoguna. He did not therefore have much respect even 
for Thee and was devoid of calmness of mind. Because 
of these, he became antagonistic to Siva who is Thou 
alone in another form. He performed a sacrifice with 
the specific object of showing his enmity towards Siva. 
During that sacrifice he even slighted his own daughter 

Note: Once Daksa walked in when a sacrifice performed by 
Prajapatis was in progress. Every one present stood up except 
Brahma and Siva. Daksa saluted Brahma who was his father, but 
was very angry that Siva, his son-in-law, did not stand up and 
roundly abused him. Then he organised a Yajna in which he did not 
set apart any offering for Siva and did not invite even his daughter 
Sati. When Sati went to the Yajna even though not invited, he 
slighted her. 

See Bhagavata IV. Chapters 2 to 7. 

S'PTT *TTfcf 

B qrffe IM 0 

§ — That Daksa; ^t$IHf$dH<sl: - W: 

l) — whose sacrifice was broken up by Siva who was 
enraged; — (^tT ftiH ^TFT H: l) — and whose head 



was cut off; 3T*T — then; — from Siva who was 

propitiated by the gods; ^T^vjflq: — was restored to life; 
c^c^ftci?nqqT — whose sacrifice was completed by Thy grace; 
$TTprT OTT — regained tranquillity (of mind); 5T?llPn<*K — who dost 
bestow calmness on all; (l?) — O Lord of Guruvayur!; W- 

^ Tffe? — Thou who art thus, protect me! 

10. Daksa, whose sacrifice was broken up by 
enraged Siva and whose head was cut off, was restored 
to life by Siva on being propitiated by the gods. His 
sacrifice being then completed by Thy grace, he became 
tranquil in mind. O Lord of Guruvayur, who dost 
bestow calmness on all! deign to protect me. 

Note : Sati, on being slighted by Daksa, destroyed her own body 
by her yogic power. Enraged on hearing of this, Siva created 
Virabhadra from his matted locks. Virabhadra went and broke up 
Daksa’s yajna and cut off Daksa’s head. On being approached by 
the gods pleading that Daksa may be forgiven, Siva restored Daksa 
to life by placing a goat’s head on his shoulders.. 

Dasaka 17. 


The story of Dhruva 

Metre — Vasantatilaka 

frflfdRfrl HT 

farWlfd: II 1 



— To the son of Svayambhuva Manu; 

— King Uttanapada; QblV 3TFTT — wife Suruci; Pichi spftel 
— was extremely dear; ^ftfcT: ffrT 3T^TT — the other (wife) 
named Sunlti; — was ignored by her husband; SPITtH 

AT — She, being helpless; 5TT^T W 3P{<5 — always 

took refuge in Thee alone or f^Tr^T — Thou who art eternal. 

1. To King Uttanapada, the son of Manu, his wife 
Suruci was extremely dear. The other wife Sunfti, being 
ignored by her husband, took refuge in Thee alone. 

Note : This dasaka is a condensation of Bhagavata IV, chapters 
8 to 12. 



^FR^IuTT ^ II R 

fap 3ft — On (his) father’s lap; tf — Uttama, 

the son of Suruci;E^i — seeing; ^difdQd: — Dhruva, the son 

of Suniti; — who was about to get up (on his father’s 

lap); — by Suruci; f^T^: — the child (Dhruva); ^dTT 

3TTfaf^ forf — was severely scolded, it is said; *raf5^sh — by 
those who are not devoted to Thee; 3RJ^T — jealousy; 

<9^ — cannot be given up indeed. 

2. Seeing Suruci’s son Uttama seated on his father’s 
lap, Suniti’s son Dhruva also tried to get up, but was 
severely scolded by Suruci. Jealousy cannot indeed be 
given up by those who are not devoted to Thee. 



ftraft q^rfrr srrary* 

£*>rfhfasd: H Tnft I 

HTSfo W*4j|RlflnUU|N ^TT 

rdcMKAd ?TT^T $T$TH II * 

— Dhruva who was very much hurt by the 
cruel words (of Suruci); o4 T+ il(6n — who was deluded by Thee (Thy 
maya); RelR — (when) the hen-pecked father; T^rfcT — 

was looking on (silently); T TcT: — went to his own mother; 

HT arPT — she also; JFTT — for human beings; <q<fi < RlRi«TK u lN 

— for getting over the effects of one’s own actions; STTW 

— Thy feet are the only refuge; (ffcT) — so she advised 

the child. 

3. Dhruva, being very much hurt by the cruel words 
of Suruci, went to his mother, while the hen-pecked 
father, deluded by Thy Maya, silently looked on. Suniti 
also told the child that the only way to get over the 
effects of past actions is to take refuge at Thy feet. 

3h<b u 4 

fatr? ^RI<J te qo.^4: I 

(TO || V 

— Though only five years old; H: — he 

(Dhruva) who had self-respect, indeed; 3ii<fc u 4 — hearing (what his 
mother said); RlfNcT: atTc^TT 

0 — whose mind was set on worshipping Thee; 

— leaving the town; - (fl^H 



Rl^terf: H: l) — who was instructed 

on the method of worshipping Thee by Narada whom he met (on 
the way); — in Madhuvana; cTTHT 3TRTT«T — 

propitiated Thee by penance. 

4. Dhruva who, though only five years old, had 
great self-respect, on hearing what his mother said, set 
his mind on worshipping Thee and left the town (for the 
forest). Being instructed on the method of worshipping 
Thee by the sage Narada whom he met on the way, 
Dhruva propitiated Thee by doing penance in 

Note : Narada gave him the mantra — 3Tf T 1 ?! 

qflHKfrr MRHlPrdrlpfelTl<jTft I 

fqquuigq^ dirl — (While) the father who was now full of 
remorse; *T T Tft UrM — by Sri Narada who went to the 

town then; mRm iRr^dfdticiTil — was consoled; — the boy; 
c^f’fa’FTT: — with his mind fixed on Thee; ftiHdRMd cnokd^fii 
— by severe penance which went on increasing in intensity; 

I*} — five months; Ri**) RbH — spent indeed. 

5. While the father who was now full of remorse 
was consoled by sage Narada who went to the town then, 
Dhruva, with his mind fixed on Thee, spent five months 
in severe penance, the intensity of which went on 
increasing (from month to month). 




<lR>4^pJ^ f^ft Wlfafc<S: || ^ 

(t) — O Lord!; dN<^ — then; — (When the living 

beings in) all the directions; — were suffocated 

by the power of the penance (of Dhruva); 3c|if5fa: ^ — Thou who 
wert supplicated by the gods; 35<T(^jun?NdT: — 

3TT^ TFT H:|) — and in whose mind compassion welled up; 

— (of Dhruva) whose mind was absorbed in the 
Supreme Consciousness-Bliss which had assumed Thy form; 

— in front; 4 lbS!fa<^ _ seated on Garuda; 3flfM*jf^T — didst 

6. O Lord! When all living beings felt suffocated by 
the power of Dhruva’s penance, the gods prayed to 
Thee and being filled with compassion, Thou didst 
appear, seated on Garuda, before Dhruva whose mind 
was absorbed in the contemplation of the Supreme 
Consciousness-Bliss in Thy form. 

Note: Dhruva had controlled even his breathing. Since he was 
now identifying himself with his Atma, which is the Atma of all, 
all living beings felt the effect of his penance and were therefore 




RdTffjrt - fl^dld: *T: IR^T: 

cUO^l) — who was completely overwhelmed by the ecstasy 
arising from seeing Thee; ^ — in Thy form which is itself 

nectar; ? TW TT HHh — as if his eyes were immersed; cT 
3iqu*q — understanding him to be desirous of praising 
Thee; — on the cheek; <«} u i — with (Thy) conch; cRT 

'3ii<<^ u i — with great affection; Sfflt — Thou didst touch. 

7. Dhruva, who was completely overwhelmed by 
ecstasy on seeing Thee, feasted his eyes on Thy form 
which was like nectar. Finding that he wanted to sing 
Thy praises (but was not able to find words to express 
himself), Thou didst touch his cheek with Thy conch 
with great affection. 

Note : The conch of the Lord is the Veda itself. When it touched 
Dhruva’s cheek, his feelings blossomed forth in hymns of praise of 
the Lord. 

TTrT far 

^eJ || 

— Then; - (f^t^T fcPTW ^ cPJ l) 

— who had been cleansed of all taint by knowledge; — 

who was profusely praising (Thee); — him (Dhruva); cT^fcnrra' 
— knowing what was in his mind; 3T*TT^JT: — Thou 
didst tell; (t) ^ — “O Dhruva. f^T TT^T — after 

enjoying kingship for long; — thereafter; — which is 

higher than all; — from which there is no return; ^ 

— the state; — attain”. 



8. Then, knowing what was in his mind, Thou didst 
tell Dhruva who had been cleansed of all taint by 
knowledge and who was profusely praising Thee — “O 
Dhruva, after enjoying kingship for long, you will 
attain that state which is the highest and from which 
there is no return to this cycle of birth and death”. 


FTTft Tift sr n s 

cdRl — When thou; ffft 4r>fai®l — having said so; Tift — hadst 
disappeared; 3Fft ’JFFcFT: — that prince; 3TFTf^cTTt%W3Ft: — by 
whom all people were made happy; Tfl\f tjftcl: — coming to the 
town; tffft *Tft (flfft) ^ — when his father had gone to the 
forest (as a Vanaprastha); 3TT??RJ^FtF: — taking over the 
administration of the Kingdom; — (*t3cu 

3T^trftti[ tjujf: ^FTT: F: l) — whose desires were all fulfilled by 

Thy grace; fftT — enjoyed for a long time. 

9. When Thou didst disappear after having said so, 
Dhruva came back to the town, delighting all people. 
When his father left for the forest, he took over the 
administration. All his desires having been fulfilled by 
Thy grace, he lived happily for a long time. 

7T&JT ^ falft 

H fftrftt TFJ^JT I 


|| =)o 



(^) ^ — O Lord; ^ — then; 3rT^ — when that 

Uttama; — was killed by a Yaksa; H: — he (Dhruva); 

— engaged himself in a fight with the Yaksas; 

— on the advice of Manu; f^TcT: — having withdrawn; $TFr*Tl 
— who was happy at the peaceful (forgiving) nature (of 

N _____ 

Dhruva); — from Kubera who approached him; 

HglcHi — the great-souled (Dhruva); ^ — firm 

devotion to Thee alone; — asked for as a boon. 

10. O Lord! When Uttama was killed by a Yaksa, 
Dhruva began a battle against the Yaksas, but on the 
advice of Manu, he withdrew. Kubera (the king of the 
Yaksas) who was very happy on seeing the forgiving 
attitude of Dhruva, came (and offered a boon) but the 
great-souled Dhruva asked for firm devotion to Thee 

— Finally; 3RT — he (Dhruva); *1131 7PT — along with his 
mother; — going in the celestial car brought 

by Thy attendants (Sunanda and Nanda); ^34^ — in Dhruvaloka; 

— is living happily even now; (^) — O Lord 

of Guruvayur!; ^ 

H^TT *ft: 0 — who art thus ever intent on 

protecting Thy devotees; ^ — Thou; W — 

deign to eradicate my host of ailments!; — multitude). 



11. Finally, leaving along with his mother in the 
celestial car brought by Thy attendants, he is even now 
living happily in Dhruvaloka. O Lord of Guruvayur, 
who art thus ever intent on protecting Thy devotees, 
deign to eradicate all my ailments! 

Dasaka 18. 

II || 

The story of Prthu 

Metre — Praharsini 

TffFT cAlvilPf p: H t^RFTT | 

frdtMl^ Plftd*HI || 1 

IJq it^- ^TTcTFT — Who was born in the line of Dhruva itself; 

— to Anga of great fame; ^FTTOT F: ^JcT: — the son 
named Vena; — was born; ^twrf^TrRfrT: — (^TFT 

°4^dl *rfcT: ^FT H: l) — saddened by whose evil deeds; H: 

— that great king; rarHl^ — on Thy feet; fafePHT: — with his 
mind fixed; <I*T ^TTT: — left for the forest. 

1. To Anga of great fame who was born in Dhruva’s 
line itself, a son by name Vena was born. Saddened by 
the evil deeds of Vena, the great king fixed his mind on 
Thy lotus feet and left for the forest. 

Note : Bhagavata IV. chs. 13 to 23 are condensed in this dasaka. 



er)oW<fl4: | 


^T: THT: 3ffa — Though evil-minded; <fiok4M-.— being of very 
great prowess; klfcldc'IMM'-IM — for the governance of the country; 
hUie): — by the leading citizens; 'inkifga: — he was made the king; 
3PT — He; — to all; .f^rST^RT — his strength alone; 

— boasting about; — all over the earth; rf^ - ilvJHlPl 
— sacrifices to Thee; — prohibited. 

2. Though Vena was evil-minded, the leading citizens 
crowned him as the king for the governance of the 
country, since he possessed great prowess. But he 
boasted about his strength alone to everyone and 
prohibited all yajnas to Thee all over the earth. 

35*^fcT | 

^T: || * 

dm^lQ — When a group of sages; fecT^Hrt' — to advise him 
on what is good; ^RTT^ — went to him; *frT: 3f^T: — “Other than 
me; — there is no lord for the earth”; ^fcT — 

saying thus; cqf"i*qiqq*iHO — uttering words of contempt about 
Thee; — Vena; — by those great sages; ^fTTF’Tt — 

in the fire of their curse; $T?HT^TT — was destroyed like a 




3. When a group of sages went to advise him on 
what is good, he told them — “There is no lord for this 
earth other than me”. When he despised Thee thus, 
Vena was destroyed by those great sages by a curse, just 
as a moth is consumed by fire. 

d ?TT ? TT 3 

mRhR^ rcHlRuitft: II V 

rF^TT^TTT — Because of his death; — by the 

great sages who feared wicked people; rt^ni — by his mother; 
RhhR<Rt^' — preserved for a long time; — from his body; 
iR^Rldld, ^ - (W^ff 3T^t *RT #fTT) — 

when all the sins had been churned out from the thigh; 3fSf — then; 

— the hand; mRhRj^ — being churned; td SuRkiRR — 
Thou didst manifest Thyself. 

4. The great sages who feared that after the death of 
the king Vena wicked elements would rear their heads, 
took his body which had been preserved for a long time 
by his mother and first churned the thigh. Then a very 
dark human being came out, who was nothing but 
Vena’s sins. After the sins were thus removed, his hand 
was churned and from it Thou didst appear (in the form 
of Prthu). 

Note : God dwells in all. When the wickedness of a wicked person 
is removed, God becomes manifest. This is brought out here by this 
figure of churning. 



M l ihlnli foire^T II ^ 

5$ ffct fqoqin: (t^) — Thou, who wert famous as Prthu; 
fjmel: — by the Siitas and others who were advised by 1 
sages; qftnpPTlEnjfoM: - (qftrT: ^TTf^ HFftft cfaffa 

TFT FT: I) — whose many brave deeds to come in the future were 
sung all around; ^TTFTf — because of oppression by Vena; 

— (Mother) Earth, who had withdrawn into 
herself all the wealth; 3 ii5M t tii — (and) who was threatened (by 
Prthu); ^nr*T^rr — with Thy bow; FPTT — made even. 

5. Thou who wert famous as Prthu and whose 
future deeds of valour were sung about by Sutas and 
others under the advice of sages, didst threaten the earth 
which had withdrawn all its wealth into itself during the 
reign of oppression of Vena, and didst make it even with 
Thy bow. 

Note : During the reign of Vena, the wealth of the earth which 
should be properly used for yajnas, was being misused for other 
purposes. The earth therefore withdrew all its wealth deep into 
itself. During that oppressive regime, agriculture was neglected. 
Prthu re-established yajnas and the cultivation of the earth. This 
is expressed symbolically here. 



— Then Thou; Pi Jt *^04 a oh : — with the leader of 

each group as the calf; ^dl£): — by the gods and others; 

— in appropriate special vessels; <tlPt 
^fPleff^rnPl — whatever was desired; dlPi 3l"ll<{lPl — food and 
other things; ?TT — the earth in the form of Kamadhenu; 

— as they liked; — didst cause to milk. 

6. Thou didst make the gods and all others milk the 
earth which was like Kamadhenu, with the leader of 
each group as the calf and collect the milk in the form 
of food and other things in appropriate special vessels. 

Note : For details of the vessels, calves, etc., see Bhagavata IV. 
ch. 18. 

STTcHM ^F3TfrT f^TPT- 

Frefrj,: $M*NsJ tT^T 

cm || « 

(%) — O Lord of the three worlds!; cqftt — when Thou; 

— by sacrifices; ^FjrfrT — wert sacrificing to Thyself; 

$lan*tqiRii*l*RFl' — when the hundredth Asvamedhayaga; 3TTT^' 

— was begun; — Indra who was jealous; 

— coming in the guise of a low-born person; gcdi — 

stealing away the horse; cf^ cFTCTT — by Thy son; HllPiid: 3T^ 

— was defeated. 

7. O Lord of the three worlds! When Thou, 
performing sacrifices to Thyself, didst begin the 
hundredth Asvamedhayaga, Indra became jealous and, 



coming in the guise of a low-born person, stole the 
horse. He was then defeated by Thy son (who was 
therefore called — one who won the horse 


Note : Indra is known as STcPPI: — because he won that position 
by performing 100 Asvamedhayagas. He thought that Prthu, by 
performing 100 yagas, would take away his position. This was why 
he became jealous of Prthu. 


FT upgqt | 


ifrf — In this manner; ^Jt|: 3TfjpT — who was stealing the 
horse again and again; rf — Indra; qpm*t u s<?l — when the sages; 
”1C f ^ — were about to offer as an oblation into the fire; 

— Brahma preventing it; ^Tcft: mhikiI — at the end 
of the yajna; d? W 4 ) FTntTT^ — Thou didst see 

before Thee Mahavisnu who is Thyself. 

8. When the sages were about to offer as an 
oblation into the fire Indra who was repeatedly stealing 
the horse, they were prevented by Brahma. At the end 
of the yajna Thou didst see before Thee the slayer of the 
demon Madhu, Mahavisnu, who is none other than 

rT^rT qt^iw^T *ifrDA*bl 
*TWP^ fqfcnsq: ^ I 



fenfa *ra- 

(t) — O Lord!; cT^tT — given by Him; ti«bl *TfcftT — firm 

devotion; 3T 3 1 T?n^' — getting as boon; <?>5iRi — once; TWF# — 
on the banks of the Gariga; — Thou who hadst 

established residence; FTTW — who had assembled for a yajna; 

— a group of sages; R>diPl ^ITT^ — expounding Dharma; 
— in front of Thee; FR^TJpTFJ yTI^ — the sages Sanaka 
and others; — didst see. 

9. O Lord! After getting firm devotion alone as a 
boon from Him, Thou didst establish residence on the 
banks of the Ganga. Once, when Thou wert expounding 
Dharma to some sages who had assembled there for a 
yajna, Thou didst see Sanaka and other sages before 

fafim ti*iq^j<alf^a 

WTrHH cHInlM | 

Thnto girntegifonj || *j ® 

fH^^Uqd — imparted by Sanaka and the other sages; IdSiH 
— the knowledge; ^tlTT: — receiving; ddiTieMl — living in the 
forest; ^iohm 3r*FT: — Thou didst attain Thine own nature; 
(^) qm^qiRi^ — O Lord of Guruvayur!; (t) f$T — O Lord!; 

— Thou who hadst thus assumed the form of Prthu; 
^ TIuIm — all my ailments; fledl — eradicate quickly. 



10. Receiving the knowledge imparted by Sanaka 
and the other sages and living in the forest, Thou didst 
realise Thine own true nature. O Lord of Guruvayur, O 
Lord! Thou who didst assume the form of Prthu, deign 
to eradicate all my ailments. 

Dasaka 19. 


The story of Pracetas 

Metre — Vamsastha 


W ^cTT- 

|| 1 

'imi — Prthu’s great-grandson; T'-t.V ^ 3 *43• (I? - 

abundant) (<t> 4(3: — performer of Vedic rituals) — who was very 
righteous and intent on the performance of yajnas in abundance; 

^ — Praclnabarhis indeed; — through 

young Satadruti; — looking as if Thy compassion 

itself had sprouted in their .form; — named Pracetas; 

^rRT: — pure-minded; — (ten) sons; 3T3fr3FTc( — begot. 

1. Praclnabarhis, the great-grandson of Prthu, who 
was very righteous and always intent on performing 
yajnas, begot, through his wife 6atadruti, ten pure- 
minded sons, jointly known by the name Pracetas, who 



all looked as if they were sprouts of Thy compassion 

Note: Prthu’s son was Vijitasva, his son was Havirdhana, his 
son was named Barhisat. He came to be known as Pracinabarhis 
because he performed a large number of yajnas during which he 
spread ‘darbha* grass all over the earth in an east-west direction — 
‘Pracina* — turned towards the east. Barhis = Darbha. 

Bhagavata IV. chs 24 to 31 are condensed in this dasaka. 

fogsrifarara «whi$- 

qtffafa qfcnrtrq- 
HTfa? || V 

— Who was intent on creation of progeny; f^: — 
of the father; SilfMltf — at the command; — who 

were preparing to meditate on Thee; ^ — those ten 

(Pracetas); iftW Mdlldf^i — going to the sea on the west; 

— on its shore; ddls* dOd* — a beautiful lake; d'dESp — saw. 

2. At the command of their father who wanted them 
to beget progeny they went to the western sea for 
meditating on Thee (so that they may beget virtuous 
children). On the shore of that sea they saw a beautiful 

d<l ^qrfMfycj b M l fll 
^ ’rabit<4«b<^ied: | 
TONIHmiCI 5*: H^dUl- 

'HTbdHWd ?rra? II \ 



?RT — Then; HTtM — this holy lake of Thine; H^PTtT: — 
who had reached; *iqr1ri*i: — (Thy) greatest devotee, Lord Siva; 

siq^q^sfl'iien: — who is happy to see Thy devotees; ^ 

— in front of Pracetas; HWiTST 3 iI«iei — manifesting himself; 

— a hymn in praise of Thee; — taught. 

3. Then Thy greatest devotee, Lord Siva who is 
always happy to see Thy devotees, came to this holy lake 
of Thine and, appearing before Pracetas, taught them a 
hymn in praise of Thee. 

ftp* vjprere rr p ft urarert 

«r»£j ^ || v 

3T*fr — These (ten Pracetas); tf \imm: — singing that hymn; 

— in the water; iiHi: — for ten thousand years; 

— on Thee; ^iRtfcKcf — meditated; 31*41^ — for them; 

— because of the joy they were experiencing in 
meditating on Thee, who art Bliss itself; f^TT^ — such a 

long time passed; $*qqq — like Dhruva; $flwcii ^ — it did not 
happen quickly. 

4. These Pracetas meditated on Thee in the water, 
singing that hymn, for ten thousand years. Because they 
became immersed in the joy of meditating on Thee (and 
remained content with it), it took such a long time for 
the fruition of their penance. It did not come quickly as 
in the case of Dhruva. 

Note : They wanted only to enjoy the happiness arising from 
meditation and so were not eager for its fruition. 



ftcTTSfa fat 

^<5<lrMdi ^ II ^ 

— Their; ailrHnqWBr: rmlBu — by the penance which was 
growing in intensity; F: PlFT — their father; FfftFlfalF: 3Tfa 

— though intent on killing animals in sacrifices; HI Rt a: — 
becoming purified; ^gqiciiKqHqD^cllcHl — (iJtjFT^F ^giucR 
*ik3*i 3FFTT FFT dlg$T F^ l) — as a result of the 

knowledge about the Atman having been imparted to him by 
Narada who went to his house; FFFRFFT FFt — attained a form 
similar to Thine (Sarupya). 

5. By the strength of their penance which grew in 
intensity day by day, their father (Pracinabarhis), who 
had slain many animals in sacrifices, became purified of 
those sins and getting knowledge about the Atman from 
sage Narada who visited him in his house, attained a 
form like Thine (Sarupya) (after death). 

Note : Some writers interpret the word FfffeFTf'TTF: as referring 
to Vena who had forbidden all yajnas. But this term seems to have 
been used by the poet to refer to Pracinabarhis, because when Na¬ 
rada went to him, he told him that the thousands of animals he had 
killed in yajnas were waiting to take revenge on him after his death 
— see Bhagava'ta IV. 25.7 and 8. 

Bh. IV. 29.82 says that he attained rRFFFcTT i.e. Sarupya. 

The advice given by Narada was in the form of the allegorical 
story of Puranjana — Bh. IV. Chs 25 to 29. 



5m?FTTrn: 4d^4l^: I 

PJTTftr qttifcq<j«£*injfa- 

ttiHiqeld trg — By reason of Thy compassion alone; M^dttl 
— before Pracetas; HdOntdigd: — having Garuda as vehicle; 

TqTTNr^TT^TT^*IT?y»T: — lit up by the rays of the resplendent 

discus and other divine weapons; ^' r T* r ^JilPT: — with eight 

arms; — with lustre spreading all around; 51W9T 3TPTT: 

— Thou didst manifest Thyself. 

6. Out of sheer compassion Thou didst appear 
before Pracetas, seated on Garuda, having eight arms, 
holding the resplendent discus and other divine weapons 
and spreading lustre all around. 

ST^tTHT <1lcK<4Mdmft 

dld^f — Then; M^dtll 3PTT3cTT 3tf^T — even without Pracetas 
asking; ^ — Thou Thyself; — out of Thy infinite 

compassion; 3T^T: — didst give boons; Wfet^rTT — 

even the thought of Thee; ^f^TT (H^) — may it confer 

welfare on beings; ^ — the Rudra hymn also; 

— may it fulfill all desires. 

7. Then, even without Pracetas asking, Thou didst 
Thyself give them boons out of Thy infinite 



compassion. May even the thought of Thee confer 
welfare on beings and may Rudra’s hymn be the fulfiller 
of all desires! 

3T3FJT <f>RTT cR*TT HtObtii 

Wr^rmr *rf 

JTmFlftfft WJ4|<| Tjftg cTT^f || d 

- Of the trees; cFPTT — the daughter; cEFtTT - 

getting as wife; cl<41 — with her; ^Tc-Rlq ph( 1 — enjoy for ten 

lakhs of years (i.e. a long time); <«$T' — May you have a 

son named Daksa!; Tc3l u ll^ — immediately; ^TT ^ — 

attain to Me also; ifcT — thus, with joy; l cTFJ ^K: — Thou 

didst tell them. 

8. Thou didst tell them with joy — “Getting the 
daughter of the trees as wife, enjoy with her for many 
years. You will have a son named Daksa. Immediately 
thereafter, you will attain to Me”. 

Note : A sage named Kandu. whose penance was disturbed by a 
divine damsel named Pramloca, begot a daughter named Marisa 
through her. She was abandoned by her parents and was brought up 
by the trees. 


aj*TT ^rfl dlRrll: | 

3tTT rlT 



HtT: ^ ^ — Then they; — which were covering the 

whole earth; rR^T — the trees; — burning, in anger; 

dlftdT: — were stopped by Brahma; TdT — given by the 
trees; cTT ?PRT — that daughter; T — getting; — for 

the duration mentioned by Thee; ^ — they lived 


9. Then they, in anger, began to burn down the trees 
which had covered the whole surface of the earth, 
but they were dissuaded by Brahma. Marrying the 
daughter of the trees (who gave her to them out of 
gratitude), they lived happily for the period mentioned 
by Thee. 

Note: The trees had grown in an uncontrolled manner because 
there was no king (and so, no proper administration), Pracinabarhis 
having gone away to the forest for penance. Brahma pointed out the 
importance of the trees for all life and stopped Pracetas from 
destroying them. 

dl«<H<mT f*PTT I 
<4MI<H<H1<T ^ II 1 o 

!T#fRT: — Pracetas; 3RTR — getting the son named 

Daksa; — having performed Brahmasatra; 

f^TT — w ith the knowledge received from Narada; 3RTJ: 

^ — attained the state of bliss (moksa); (t) f$T — O LOrd! 
TRTT^PRR — Lord of Guruvayur!; cRlfasT cd — Thou who art 
thus; *(T — protect me. 


10. After begetting the son by name Daksa and 
performing Brahmasatra, Pracetas attained liberation 
by means of the knowledge imparted to them by 
Narada. O Lord of Guruvayur! Deign to protect me! 

Note: In Brahmasatra seekers assemble for enquiry into 
Brahman (to do Brahmavicara). 

Dasaka 20. 

II || 

The story of Rsabhayogisvara 

Metre — Upajati 

ft 'TTf^T: | 

II 1 

Bhagavata V. chs 1 to 6 are condensed in this dasaka. 

ftnracTFT — Of Priyavrata (the first son of Svayambhuva Manu); 

3TP^KMK[ — from the dear son King Agnidhra; 
^ftrT — born; ^TTfa: ft — Nabhi, indeed; ^ ^ 3^ — for 
propitiating Thee alone; WTp^f — having performed a yajna 
_ during the yajna; rTT — Thee, the fulfiller of 

desires; — saw. 



1. Nabhi, who was the son of King Agni'dhra, the 
dear son of Priyavrata, performed a yajna with the sole 
object of propitiating Thee. During that yajna he had a 
vision of Thee, the fulfiller of all desires. 

TOT: | 


(^) — O Lord who art the universe!; cTT — in that yajna; 

— Thou who wert praised by the great sages 
standing all around; — for the king; — a son like 

Thee; — being prayed for; ITPT^j — “I shall 

Myself be born”; fTcf — so saying; — in the sacrificial 

fire; fd0s*TT: — didst disappear. 

2. O Lord who art the whole universe! The sages 
performing the yajna sang hymns of praise to Thee and 
prayed for a son like Thee for the king Nabhi. Thou 
didst then say “1 shall Myself be born (as the son)” and 
didst disappear in the sacrificial fire. 

Note : The request was made by the sages and not by Nabhi who 
was free from all desire. Since there can be no one like the Lord, 
He himself was born. 



3t*t <3 — Then Thou; ^Tlf^fSRFJT — to MerudevI, the 

wife of Nabhi; 3f?RT: — as a part-incarnation; — with 

the name of Rsabha; — 

tPTlt: ^ 5TOlfatT: aT^HMI JT*te: W- l) 

— who delighted everyone by his virtues and glory which were 
uncommon in the world; 3PJ- — wert born. 

3. Then Thou wert born as a part-incarnation to 
MerudevI, wife of Nabhi, under the name of Rsabha, 
delighting everyone with virtues and glory not 
commonly seen in the world. 


Phm m i 
TTrT: ^ ft || V 

•TTf^T: — Nabhi; f^ft^hjfrT — on Thee, the ruler of the 
three worlds; TT^T^TTC — bestowing kingship; H? — 

along with MerudevI; dHh*i HRJ — going to the forest for 
penance; Hdf'-d 1 ^ — worshipping Thee; ^ ^ — Thy 

state which is supreme bliss; 7 TT : KfieT — attained indeed. 

4. Entrusting the administration of the kingdom to 
Thee, the ruler of the three worlds, Nabhi left for the 
forest along with MerudevI. Worshipping Thee there, he 
attained Thy state which is supreme bliss itself. 

4^4 miR-H51ui*iiH<34 I 
^ rT^T M 



- When Indra; — out of (his 

feeling o0 jealousy springing from Thy superiority; 

— in this kingdom known as Ajanabha; *T — did 
not shower rain; rT^T — then Thou; tqq4 — that kingdom 
of Thine; i'i'JiqH$l«tr<u — by Thy yogic power; — 

made abundant in rainfall. 

5. When Indra, becoming jealous of Thy 
superiority, withheld rain from this Ajanabha (Thy 
kingdom), Thou didst use Thy yogic power and shower 
abundant rain on Thy kingdom. 

Note : This country was known as Ajanabha before it got the 
name Bharatavarsa. 

?Trt fl’jcil- 

f^Tcft?Tt || 5. 

3T?t — Then; 3iioh<cii?PT: Sift' — even though ever absorbed in 
Brahman; ftf^^rTT — given by Indra who had been defeated (by 
Thee); 'JM'rfl—beautiful Jayanthi; 'ifig'l—marrying; ?TT $TrT 

— through her, 100 sons; 3nfr'3FT: — Thou didst beget; 
r*TT 'STtriFTf — the eldest of them; RrtfftVJ: ’TTW: — was king 

6. Even though Thou wert ever absorbed in 
Brahman, Thou didst marry beautiful JayantI given by 
Indra who had been defeated by Thee and didst beget 
100 sons through her. The eldest of them was king 

Note: It is after this Bharata that this country is named 



^ — Nine (of them); <tlDl«kl: 3TWT — became great yogis; 
— another nine; ^Kdd'ta'Jsi^ _ the various regions 
of Bharatavarsa; 3PTMJTJ — ruled; cT^ — Thy remaining 

sons; 3T9ftfcT: ^ — eightyone in number, however; fnt^TT^ — 
by the power of their austerities; — Brahmana-hood; 

— attained. 

7. Nine of them became great yogis and another 
nine ruled the various regions of Bharatavarsa. Thy 
remaining eightyone sons attained Brahmana-hood by 
the power of their austerities. 

Note: The names of the nine yogis are — Kavi, Hari, 
Antariksa, Prabuddha, Pippalayana, Avirhotra, Drumila, Camasa 
and Karabhaiana — See Bh. XI — ch. 2. 


W uT^Tr^?TTWlt^ II 

3T*T ^ — Then Thou; m 1 * — in the midst of great sages; 
— to Thy sons; frff^dr^d^fadHHf - (ftrftRT: 

^fd fculcwT^rft tTT«tT — the path of liberation 

comprising renunciation and devotion; — having taught; 

— Thyself; ^TcT: — adopting the way of life of 

Paramahamsas (total renunciates); — the 

behaviour of idiots, madmen and ghosts; 3HTT — didst follow. 



8. Then, after teaching the path of liberation 
consisting of renunciation and devotion to Thy sons in 
an assembly of great sages, Thou didst adopt the life of 
a total renunciate and move about behaving like an 
idiot, a madman or a ghost. 

fcM^k ^cRT 

— Thou; — though having realised Thy 

identity with the Supreme Self; — giving instruction 

(about Brahman) to others; Hqf^TTFPTPT: — though treated with 
indifference by all; — free from attachment, aversion, 

etc.; 3l#TTc»RHTf^T: - 3tf*R#T:) 

— completely absorbed in the bliss of the Supreme Self; ^bcMI 

— all over the earth; — didst wander. 

9. Though Thou didst realise Thy identity with 
Brahman, Thou didst continue to impart knowledge to 
others. Though treated with indifference by all, Thou 
wert free from attachment, aversion, etc. and didst 
wander all over the earth completely absorbed in the 
bliss of the Supreme Self. 

rTNT^ ^TrkTkT IMo 

— The way of life of the python; — and of 

the cow, the deer and the crow; f*K — practising for a long 


time; T*" — attaining oneness with the Supreme 

Brahman; — in the Coorg mountain; ^WfcTT^: — Thy 

body was consumed by a forest fire; (t) 3TcRW — O Lord of 
Guruvayur; ^ — Thou; ^ cllMIrf — my afflictions; — 


10. Practising for a long time the way of life of the 
python, the cow, the deer and the crow and attaining 
identity with the Supreme Brahman, Thy body was 
consumed by a forest fire in the Coorg mountain. O 
Lord of Guruvayur! Deign to eradicate my afflictions. 

Note : The python does not go in search of food, but eats only 
what comes to it. The cow, deer, crow, etc. are indifferent to all 
happenings, whether good or bad. 

Just as a snake leaves its cast-off skin, so does the renunciate 
leave home, family etc. — Sri Sankara’s SataslokI - 17. 

Dasaka 21. 

II n 

Mode of worship of Che Lord in Jambudvipa etc. 

Metre — Vasantatilaka 

TTrqWfteJT || «) 

(is) — O Almighty Lord!; — in the middle 

of the earth; g fad l oH : 



^ ^nrfrf ^fcT l) — inhabited solely by women who have 

Gauri as their chief; ^TI^rFnf^T T? — in the region known as 
Ilavrta; *1^1 — by Lord Siva (as Ardhanarisvara); f*T : — 

by mantras and hymns; — worshipped; — 

in the form of Sankarsana; — I seek refuge in Thee. 

1. O Almighty Lord! I seek refuge in Thee, residing 
in the form of Sankarsana in the region known as 
Ilavrta in the middle of the earth, inhabited solely by 
women having Gauri as their chief and worshipped by 
Lord Siva with mantras and hymns. 

Bh. V. chs 16 to 20 are the basis for this dasaka. 

ajFTlfa ^ WtTT[ || ^ 

(t) & — O Effulgent One!; fSITftngM — in the 

region known as Bhadrasva to the east of Ilavrta; 

— by the Rsis known as Bhadrasravas; sR^<4*tM — praised; 

(^Hll-rt iJSHT RPFTRT TSTtf K#) — 
who is known to restore the vedas which are lost at the end of a 
Kalpa; I^TSfHcl^ WnT — Thee in the form of Hayagriva (with the 
neck and head of a horse); ^NiRt — I meditate on. 

2. O Effulgent One! I meditate on Thee in the form 
of Hayagriva who resides in Bhadrasva, to the east of 
Ilavrta, who is praised by the Rsis known as 
Bhadrasravas and who is known to restore the vedas 
which are lost in the deluge at the end of a kalpa. 



SlRH^ TO? WrT? || 3 

(^) ^FTqFJ — O Lord!; af§l u Hl<} — in Harivarsa to the 

south (of Ilavrta); (3^: TO : ^ H^T^^TT: 

cTT?^: — by Prahlada and others; mR^hiui — worshipped; 

— who bestows the highest pure knowledge (of 
Brahman); ^^^TRf^T^rT^frf — $TRTT TFT 

F: cf?) — who is very tall, calm and white in colour; d<$R TTFT 
— Thee in the form of Narahari; — I meditate on. 

3. O Lord! I meditate on Thee in the form of 
Nrsimha who is calm and whose body is tall and white, 
who bestows the knowledge of the Supreme Brahman, 
who is worshipped by Prahlada and others and who 
resides in Harivarsa to the south of Ilavrta. 




rTPTT: ftpTFT ^rl+IBd^ ^ || V 

— To the west (of Ilavrta); erfetrTTrTRf — in the very 
beautiful; — region known as Ketumala; 

- (cflHlfclM: rtfMd faTcFT T $Tt*FT 
TFt T) — with a form resplendent with divine sport and 
a charming smile; of^TT — by Laksmi; tRTNlcRJ^: T — and 
the sons of Prajapati; Ri^o 4HI u 1 — worshipped; cFFTT: hPTTT — for 
the pleasure of LaksmiDevi; — w r ho hast taken the form 

ot Kamadeva (as Pradyumna); cTT — I worship Thee. 


4. I worship Thee, who hast taken the form of 
Kamadeva for the pleasure of Laksmi, who art 
worshipped by Laksmidevi and the sons of Prajapati, 
whose form is resplendent with a charming smile and 
divine sport, who dost reside in the very beautiful 
region of Ketumala to the west of Ilavrta. 

HrH4l4|ftT ^ || ^ 

(t) ^ i ?r — O Lord of the Universe!; ^sTiJ — to the 

north (of Ilavrta) — by name Ramyaka; — 

in the beautiful region; rTsf^TTSJ^^<44fm4HIuj - (cfS^TT^T 
44 *u>J| ^hh) — worshipped by Vaivasvata Manu the 
ruler of that region; — who is very fond of his 

devotees; — in the hearts of those who are free from 

Raga, Dvesa etc. (attachment and aversion); *TFtT — who shines; 
^TrPTT^fcT ’Han — Thee in the form of the Fish; , T^' — I worship. 

5. O Lord of the Universe! I worship Thee in the 
form of the Fish who is worshipped by Vaivasvata 
Manu, the ruler of the beautiful region known as 
Ramyaka, who is very fond of His devotees and who 
shines in the hearts of those who are free from attach¬ 
ment and aversion. 


rf c3T II ^ 

artrTTTS — To the north (of Ramyaka); _ known 

as Hiranmaya; — the region; — residing in; 3rf^frT- 

*4d4>l Hdllj- - (3Tt: cjvfe 4TR3 TIFT W- tT^ ) — in the 

form of the Tortoise who showed the capacity to hold up the 
(Mandara) mountain; (*4o: — capable of doing; *l*t6 — of the 
Tortoise); Rkjuuimch: 3i4*tl — Aryama, the chief of the manes; T 
— whom, worships; ?T c^T — that Thee; (t) Td^TTRTpT 
— O Lord who art the Supreme Consciousness!; (%) — O 

Lord!; 't'fllRt — 1 worship. 

6. 1 worship Thee, O Lord who art the Supreme 

Consciousness, who dost reside in the region known as 
Hiranmaya to the north of Ramyaka in the form of the 
Tortoise who held up the Mandara mountain and whom 
Aryama, the chief of the manes, worships. 

fiPPH *K u ^i 

5?li% ftlJPyT <UWU6*yf II W 

w ^ — Further; — to the north of Hiranmaya; — 

in the region known as (Uttara) Kuru; mtTTT — by Thy 

consort, the Earth; — by various great mantras 

and hymns (^1 ct: — hymn of praise); <i4Rtrl: — well worshipped; 

- (4*6TTT-. 3T#T ITT: c^T ^ ^3 

cH^ ^ J|Rt<} ^ TFT rTT^T:) — with a body so huge that 
the tusks touched the clouds; (Tpl: — touched, rubbed; 'iR'O — 



huge); td' — Thou; (§) — O Yajna Varaha who 

art adored by the enlightened ones!; Miff? — protect. 

7. O Yajna Varaha who art adored by Jnanis! Thou 
whose body is so huge that the tusks touch the clouds, 
who art worshipped by Thy dear consort, Mother 
Earth, by various great mantras and hymns in the region 
known as Uttara Kuru to the north of Hiranmaya, 
protect (all devotees). 

TORT qtJtfrT 

S*JTOTT E^frf5*TFjn I 

<ITOcH«b: MRTOfe II d 

<41*^11 *Wcl — Situated to the south (of Ilavrta); 

— in the region known as Kimpurusa; 

— by Hanuman who has firm devotion (to Thee); 

— worshipped; — with a form which 

o r> 

captivates Sita and is most wonderful and resplendent (fncTRTT* 

toto? Tranmt ftrr)i — 

shining as Rama; (is) — O Lord Visnu!; tRml^ — protect. 

8. O Lord Visnu, who dost shine as Rama with a 
form which captivates Sita and is most wonderful and 
resplendent, who art worshipped with firm devotion by 
Hanuman in the region known as Kimpurusa to the 
south of Ilavrta, protect (all devotees). 

m H^TOFRR: | 

Hl'iNuft TOM: qftTT% || S 


— Along with §ri Narada; — by the 

foremost devotees in Bharatavarsa; tii^sqqbi'jfciRT: — with 
hymns based on the Sankhya and Yoga systems; — 

well meditated upon; 3rra^5Ief — here (in Bharatavarsa) till 
Pralaya; flT*£5HTf^TT§ft — protecting the virtuous; <a: »iknui: 

— Thou, Narayana who hast Nara as companion; (t) — 

O Infinite One!; nRnifg — protect. 

9. O Infinite One! Thou, Narayana with Nara as 
Thy companion, who dost reside in Bharatavarsa till 
Pralaya for the protection of the virtuous and who art 
meditated upon by the foremost devotees in Bharata¬ 
varsa along with Sri Narada by means of hymns based 
on the Sankhya and Yoga systems, deign to protect (all 

dDQ Huifni f*i | 

^ ?TT#> 

?l^[# || o 

3tRl — O Lord!; — in the form of the Sun in Plaksa; 

SJTc'Ho) — in the form of the Moon in Salmala; ^MHpl EtW" 

— in the form of Fire in Kusadvipa; — as 

water in Kraunca; $TT^> — and as wind in Saka; 

— as Brahma in Puskara; 3TPr eTt^T: 'HjiPtI 
— people worship Thee. 

10. O Lord! People worship Thee in the form of the 
Sun in Plaksa, as the Moon in Salmala, as Fire in 
Kusadvipa, as Water in Kraunca, as Wind in Saka and 
as Brahma in Puskara. 



rj HWl^piW: 

?P«TT^ ## *PT | *)1 

3idd<)'j i — In the limbs such as the tail, etc.; 
d 1— imagined; ^difcfvT: vJ^Hen^: — by all the 

groups of stars such as Dhruva, etc; fft : ^ — and by the planets; 

— at the three Sandhyas; f§t?idKti^i — in the form of the 
great Fish Simsumara; d6dl TTTFT — to be meditated upon by the 
enlightened; (t) ftp^Sllfdd — O Thou who dost repose on the 
Milk-ocean!; <# HH d<^ — eradicate my suffering (which is 

like being in hell) or, my sins which may send me to hell. 

11. O Lord reposing on the Milk-ocean! Thou who 
shouldst be meditated upon by the enlightened in the 
form of the great Fish Simsumara at three Sandhyas 
(morning, noon and evening) with all the stars such as 
the Pole star, etc. and all the planets imagined as 
forming the limbs, deign to eradicate my sufferings and 
my sins. 

^ ft trfj it c u 

Hldiei^fd — At the bottom of Patala; el) <3 chisel id 
- HI# HHt H: cT^) — whose 

thousand heads shine with a single ear-ring which is always 
shaking; 4 Ihi*«H — wearing a blue garment? — holding a 

plough (as weapon); — worshipped by Naga 


damsels; — Thee in the form of Adisesa; ^ — I 

worship; (t) — O Lord of Guruvayurl; IT — 

eradicate my ailments. 

12. I worship Thee who art in the form of Adisesa 
with thousand heads which shine with a single ever- 
quivering ear-ring at the bottom of Patala, who wears 
a blue garment, has a plough as weapon and is 
worshipped by Naga damsels. O Lord of Guruvayur! 
Deign to eradicate my ailments. 

Note : 1. '• also means the nether regions. There He is 

the chief and cTifrl ffcT — assumes the form 

of a circle, i.e. a serpent. 

2. Sankhya and Yoga are said to be the two ear-rings of the 
Lord. One was taken by Kapila and the other by Adisesa who was 
born as Patanjali, the author of the Yoga Sutras. 

3. In this dasaka the forms in which the same Lord is 
worshipped in the various regions are described in the first nine 
stanzas. These 9 regions are all in Jambudvipa. The remaining 
six dvipas and the forms of the Lord in them are described in 
stanza 10. 

Dasaka 22. 

ii siii 

The Story of Ajamila 

Metre — Vamsastha 

anuflwl ’jn 

turnip I 



(I) _ o Lord!; *JCT — Long ago; 3T3nf^T: ^ — 

a Brahmana by name Ajamila; 1 J5T J ?T I ft' — who was a house-holder; 
*r4wF[ — who was leading a righteous life; TTf PlTf — at 
the request of his father; i^T — going to the forest (to gather 
darbha, etc.); — an immodest; — given to 

drinking; ^<Hcl — an immoral woman; €<031^ — saw. 

1. O Lord! Long ago, there was a Brahmana by 
name Ajamila who was a house-holder and led a 
virtuous life. One day, at the request of his father he 
went to the forest to collect darbha, etc. There he met 
an immoral, immodest, woman who was given to 

Note : 3MlPl<H: - (<)) 3TW ^tfcfW ftRR — who is 
overcome by ignorance, or (r) 3T3flfa elifrt — who was under the 
control of a whore. This cannot be his original name but one given 
after the above incident. 

Bh. VI chs. 1 to 3 are condensed in this dasaka. 

^T: ffmnftefa cKlg'cll$FT: 

wtpfrjupr cm toh i 

STOTmT: — Though self-controlled by nature; 

ci$i§cu$TT: — his mind being attracted by her (SflTRT — mind); 

— giving up all his duties; — enjoying 

her company; — (and) leading an unrighteous life; 

— becoming very old; ^FT : — then; ^ — to his 



son who bore Thy name (Narayana); TfrT — became very much 

2. Though by nature self-controlled, he was 
attracted by her and giving up all his duties, he led an 
unrighteous life, enjoying her company. When he 
became very old he lavished all his affection on his son 
named Narayana. 

^ II \ 

H: — He; — at the time of death; 

— three fierce-looking messengers of the god of 
death; — seeing before him; f^TTT — in fear; ’JU — long 

ago; — a little; — because of the strength 

of the impressions of remembrance of Thee (in the past); 
iKNumHcb ?JcT — (his) son named Narayana; — called. 

3. At the time of his imminent death he saw before 
him three fierce-looking messengers of the god of death. 
In fear he called his son named Narayana, impelled 
unconsciously by the strength of the memory of his past 
devotion to Thee. 


^yfcjTT: tfrlMdl || V 



(3TFT) — Even though he was evil-minded, 
before him; - solely by the 

glory of the letters of Thy name which emerged at that time (from 
him); — with four arms; THTTST: — wearing yellow robes; 

HdUni: — of enchanting appearance; — Thy own 

emissaries; — appeared immediately. 

4. Inspite of his being evil-minded, there appeared 
before him immediately, solely by the glory of the letters 
of Thy name which emerged at that time from him, Thy 
emissaries, with four arms, wearing yellow robes and of 
enchanting appearance. 

Note : 'The letters of Thy name’ — Ajamila did not think of 
the Lord, but only called his son whose name was the same as the 
Lord’s, and thus pronounced the letters which make up the 
Lord’s name. Even this act brought the emissaries of the Lord 

fadlRdl^ ^ 

II ^ 

^ — Him (Ajamila); — tying up with ropes; f^fa: 

— dragging away; '(did, — the messengers (of Yama); — 

“Release him”; ifcT — so saying, they (Thy attendants); 

— stopped by force; cRl — Then; Piqiftflu ft W 

— they who were obstructed by Thy emissaries; rTftfcPTFT PlRaci — 

all his sins; — narrated. 

5. They stopped by force the messengers of Yama 
who were tying up and dragging away Ajamila, asking 
them to release him. Then they, who were thus obstruc¬ 
ted by Thy emissaries, narrated all his sins. 



qrnPr ^ 

^sfa *it <u^HnRd qtan: i 

^ Pr^frl: fa fafatTT W??H- 

ftfcT srqt rd^i ^rifat ll \ 

*Tt: Mp^Sdi: — O learned ones; HNlfd — let there be sins; 

^ 3tPl — even when atonement has been made; tj 
c;u^ 3Tf^T — how is there punishment?; — to persons 

like you; fd^ld: — atonement; 'T (dRdl fa — is not known?; ffa 
eddy'll: *TOTPit — thus Thy emissaries spoke. 

6. O learned ones! Let there be sins; but can there 
be punishment even after he has atoned for them? Is 
atonement not known to persons like you? Thus did 
Thy emissaries speak. 

^faf^fawil faffed I 

^*if*n 'ITT *T ^*if*d | 


PrfcT tnit || ^ 

— In the Srutis and Smrtis; fdfgdi: flfliqq: — the 
vows, etc., which are laid down; 4*1 Pd — cleanse one of sins; 

c^dPd — but do not destroy the tendency to commit sin; 
tj — service of the Lord, however; pft Pi<^nlfd — 
destroys both; ifrT JPtt cdcjdqi: — thus did Thy emissaries 

speak, O Lord! 

7. The vows, etc., laid down in the Srutis and Smrtis 
no doubt cleanse one of the sins already committed, but 
do not destroy the tendency to commit sins again, but 
service of the Lord destroys both. Thus did Thy 
emissaries speak, O Lord! 



f?TT | 

WtftsTR *RT^ it- 
ftfrT SR? || £ 

*u: — O (messengers of Yama)!; ’T^TT^cT: — overcome by fear; 
e?t: 'TFT 3T¥^t^ — he uttered the Lord’s name; ffcT ^ — because 
of which; — by him; — in innumerable 

lives; < fccl^ ) 3Tf^r — for sins committed also; fa^fcT: 3jpTI — 

atonement has been made; ffrT JPTt rtry>*||: 3^1 W — thus did 
Thy messengers speak, O Lord! 

8. O messengers of Yama! He uttered the Lord’s 
name, overcome by fear. By that alone, he has atoned 
for all the sins committed in innumerable lives. Thus 
did Thy messengers speak, O Lord! 

tTTS^T: I 

7 m- 

fafrT snft ^TTM II S 

^r^T^TT (^cT) — Even when done without knowing; 

— the chanting of the name of Mukunda; <J°Tl — of 
human beings; 31^1^ — all the sins; 3lPT: W _ like fire 

fuel; 3ttW*T *FIT ThTF( — like medicine diseases; cT*lT sslrl — in the 
same way, bums off; 3TTT *tfg*ti cTT^T: — its glory is such; ^fcT 
tPrl gTHiRk — thus did Thy messengers speak, O Lord! 

9. The chanting of the Lord’s name even without 
knowing (its power) burns off all the sins of human 
beings, just as fire burns fuel and medicine destroys 



diseases. Such is its glory. Thus did Thy messengers 
speak, O Lord! 

Note : gpKT ffrf I 

’TOSSRi ^ foflfea l 

tnft n 'i® 

ffrT — Who were told thus; — the messengers of 

Yama; 3lHl<jrl — having left; J l u l — the group of Thy 

emissaries fdORld ^ — had also disappeared; 3Rtt — this 
Ajamila; cbn-f 35R>T — for some time; Wc^fcT 3TT3TT — 
remembering (and worshipping) Thee; — by Thy 

emissaries; HTPr — was taken to Thy abode. 

10. When the messengers of Yama who were told 
thus had left and when Thy emissaries had also disap¬ 
peared, Ajamila worshipped Thee for some time and 
was thereafter taken to Thy abode by Thy emissaries. 


^ Jiwidlftfcl | 

h & wwi qrffc n i') 

— Lord Yama; wf^s<.9Tf%rT: — becoming frightened 
on hearing what his messengers reported; — to the 

devotees of Thy feet; *T d*<4dl — do not go; ffrf — thus; 
'■H'-i ‘j-TR — his own messengers; — strictly; 3Tf$lf$T§T5 — 

instructed; (%) dltliei<t'll*T ^ — O Lord of Guruvayurl; H: (f^) 

Mifg — Thou who art thus, protect me. 



11. Becoming frightened on hearing what his 
messengers reported, Yama strictly instructed his 
messengers not to go to Thy devotees. O Lord of Guru- 
vayur! Thou who art like this, protect me! 

Dasaka 23 

II ^IdRd, Rtd<&rLM'l<9ilH, Hb<jdtfddiiid ^ II 

The stories of Daksa, Citraketu, etc. 

Metre — Vasantatilaka 

f% ^ST- 

oqflTrT I 


FTF? m tTT ^ II ^ 

(t) *tddd — O Lord!; Wl^d«: — A son of Pracetas; 3PTT: 

— another Daksa indeed; — desirous of 

multiplying the species (progeny); ^fRlcr — worshipped 

Thee; d^T — then; — with eight resplendent arms; 

— Thou didst appear; dt-A — To him; — a boon; 
rtf fWi ^ — and Asikni as wife; — didst give. 

1. O Lord! Another Daksa (different from Daksa 
Prajapati, the son of Brahma) a son of Pracetas, desirous 
of progeny, worshipped Thee. Chen Thou didst appear 
with eight resplendent arms and give him a boon as also 
Asikni as wife. 

Note: Asikni was the daughter of a Prajapati by name 

Bh. VI. Ch. 4 is condensed here. 





(t) f?T — O Lord!; dW 3llr*l\fl|: cj — His sons; 31^1 — ten 
thousand in number; — and one thousand; 

— at the advice of Sri Narada; tTW *il4 3TPJ: — took to Thy 
path (of renunciation, to attain liberation); 7T: — He (Daksa); 

— on the sage; — the curse of not being able to reside 

in one place; ytlfl — pronounced; *l3tmPT: TtRc ^ — the sage, 
who is the foremost of devotees, however; ^FptF — 

considered it only as a blessing. 

2. O Lord! His sons of whom ten thousand were 
known as Haryasva and another thousand known as 
Sabalasva, took to the path of renunciation at the advice 
of Sri Narada. Daksa pronounced on the sage a curse 
that he would not have any fixed place of residence, (but 
would always be moving about). The sage, who is the 
foremost of devotees, however considered it only as 
a blessing (as it would prevent his developing any 

Note : Daksa wanted his sons to beget progeny and was therefore 
angry with Narada who prevented this. 

Bh. VI. ch. 5 is condensed here. 

rRft ?pTrT: 




— Then; tjigqfa: — through his sixty daughters; 

tgfllMi ^ — who was multiplying the species; ATT — of that 

Daksa; — the son of his daughter’s son; H: — 

Visvarupa; -ST^T — then; Sii'Ji'l — in a battle; — 

protecting with a hymn to Thee; f 5 ? snTPTTJ^ — made Indra win; 
(&) — O Lord!; cq<{l— Thy glory; — is 

victorious over all indeed. 

3. Then Daksa multiplied the species through his 
sixty daughters. His daughter’s son’s son, by name 
Visvarupa, made Indra win in a battle (between the 
Devas and the Asuras) by teaching him a hymn to Thee 
(named Narayana Kavaca) which protected him. O Lord! 
Thy glory can indeed conquer all. 

Note: Daksa’s daughter Aditi’s fourth son (fourth of the 12 
Adityas) was Tvasta. His son through an Asura wife was Visvarupa. 
Once, when Brhaspati, the preceptor of the Devas, left them because 
of a misdemeanour on the part of Indra, the Devas made 
Visvarupa their Purohit. Visvarupa then taught the Narayana 
Kavaca to Indra and made him win against the Asuras. 

Bh. VI. chs. 6, 7 & 8 are condensed here. 

?ra let tmsA- 
re=ra km rat II v 

5TT3> — Once upon a time; — in the kingdom of Sura- 

sena; fa^d^ ■jhIcI: — a king named Citraketu; — was 

desirous of a son; — He; — by the glory of 

sage Angirasa; — getting a son; 3KT — then; cT^ 

— when that child was killed by his other wives; ^ 



— overcome by grief due to Thy Maya; — 


4. Once upon a time, there was a king named 
Citraketu in the kingdom of Surasena who desired to 
have a son. By the glory of sage Angirasa he got a son, 

but that child was killed by his other wives (out of 
jealousy). Then, overcome by grief because of being 
under the influence of Thy Maya, he fainted. 

Note : Bh. VI Ch. 14 is condensed here. 

W fm ' hiWU ^17^: 

^ITfN 5^ ffa HFT f*TCT Ml 

4^1^: 'TIT'?’: ^ — The compassionate Narada; rTT^T — then; 
atffcTHT HI — along with Angiras; ct H1TM — going to him 
(Citraketu); jffa — the soul of his (dead) son; — 

showing; 3tf^T — “Whose son am I?”; ffct cTHT PlTT — 

at these words of that soul; — giving up his delusion; 

cqq4'ifqEtt — in worship of Thee; ’Jtici — made the king 

engage himself. 

5. The compassionate sage Narada then went to 
Citraketu along with sage Angiras and showed him the 
soul of his dead son. The soul then asked “Whose son 
am I?” At these words of that soul, the sages asked the 
king to give up his delusion and engage himself in 
worship of Thee. 

Note : The question of the dead soul was to point out that it has 
had many fathers in its.previous lives and so no one could claim 



the exclusive privilege of being its father. This helped the king to 
rid himself of his attachment caused by delusion. 

Note : Bh. VI. ch 15 is condensed here, as also the commencing 
portion of ch. 16. 

rfWnr ft cTTFFJ I 

^ramTf^TfrRTT H % H T <TTT% 

3T«r H: ft — Then he (Citraketu); dK^a: — from Narada; wH 
^ ' I FT 3lft — hymns and mantras also; — receiving; Sftqyr 
^ — of Thee in the form of Adisesa; cfftR — for the propitiation 
alone; cTTFPT — practising austerities; ^RTTT^ — in 
seven days; ft^JT^TTftnfrfcTT — the position of the supreme head of 
the Vidyadharas; — getting; — but still; Sl^o+tfci: — 

without any loss of fervour; — continued to 

worship Thee. 

6. Then, receiving hymns and mantras from Narada, 
he practised austerities with the sole object of 
propitiating Thee in the form of Adisesa. In seven days 
he got the position of the supreme head of the Vidya¬ 
dharas, but inspite of that he continued to worship Thee 
without any reduction in his fervour. 

Note: See Bh. VI. 16.18 to 24 for the hymns and mantras. 

^aPT: vim nl 



— As white as a lotus-stalk; — with 1000 

heads; — surrounded by bands of Siddhas 

singing hymns of praise; — in a form; — quickly; 

— manifesting; ^fcifa: JTTF^T: — pleased with the hymns; 
■3nr*tdrd qcqi — imparting knowledge of the self; — 

blessing; — Thou didst disappear. 

7. Manifesting Thyself quickly in a form with 1000 
heads, as white as a lotus-stalk and surrounded by 
bands of Siddhas singing hymns of praise, Thou didst 
bless him, pleased with his hymns of praise and, after 
imparting to him the knowledge of the self (Atman), Thou 
didst disappear. 

Note: The Lord appeared in the form of Adisesa. Bh. VI. ch 
16 is condensed in verses 6 and 7. 

gtffaT ^TTPJ | 

wfad ■qnii II t 

3f*T — Then; — the greatest among Thy devotees;7T 

W — he (Citraketu) also; cptfftr — for many many 

years; 5^1 *RT: — happily; — in all the worlds; cT^ 

— Thy excellences; — by the beautiful Vidyadhara 

women; — causing to be sung to his heart’s content; 

tiffifruch^fed: — without excessive attachment; cHfcHrl W3TT — 
wandered about happily. 

8. Then Citraketu, the greatest among Thy devotees, 
wandered about happily in all the worlds without 
excessive attachment (to sense pleasures) for many 



thousands of years, while the beautiful Vidyadhara 
women sang about Thy excellences. 

rt sift ii s 

^icd-rld ?viqei<!d'-i — For the complete removal of all attachment; 
^ d dt u^d: rjjT _ prompted by Thee, it seems; FT: — Citraketu; 
<s u tPlR 3TP3I — reaching the Silver Mountain (Kailasa); dgcddl jl 
— in the assembly of great sages; RT9?T5 — without any Inhibition; 
atfqrjdqs^f _ who had seated his consort on his lap; — 

the destroyer of Kamadeva; T — that Siva; nRetid — 

ridiculing; 3W — was cursed by Uma. 

9. At Thy prompting, as it were, in order that his 
attachment to sense pleasures may be completely 
eradicated, he went to Kailasa and, seeing Lord Siva 
sitting in an assembly of great sagesAvith his consort Uma 
on his lap without any inhibition, ridiculed him and was 
cursed by Uma (that he would be born as an Asura). 


WttTcRTTr^^: flitf 

5irT: II o 

3fq ^ — He, however; RfFFFHFq: — unperturbed; 

3l<tlRlcl$llH*d§f: — without asking for release from the curse; 

— being born as Vrtrasura, — while 

fighting against Indra; — by (his) devotion; 3llcHdTd<*>dd : 



— (and) by imparting knowledge of the self; TRt — in the battle; 

— the delusion of the enemy also; 3FTTRI — removing; 

T RT: — reached Thy abode; — what a wonder! 

10. Citraketu was however unperturbed and did not 
even ask for release from the curse. He was born as 
Vrtrasura. While fighting against Indra* he removed the 
delusion of even his enemy by his devotion and by 
imparting knowledge of the self and thereby reached 
Thy abode (Vaikuntha). What a wonder! 

Note : It was said earlier that Visvarupa, the son of Tvasta, was 
accepted by the Devas as their purohit. Since his mother was an Asura 
woman, he had a soft corner for the Asuras and secretly gave them 
a part of the oblations. Angered at this, Indra killed him. Then his 
father Tvasta performed a sacrifice in order to get a son who would 
kill Indra. Vrtrasura was born from that sacrificial fire. Tvasta 
committed a mistake in the Svara (intonation) while chanting 
the mantras for the oblation, as a result of which, instead of being 
able to kill Indra, he (Visvarupa) himself was killed by Indra. This 
episode is often cited to stress the importance of pronouncing the 
Svaras correctly in Vedic mantras. Because in his previous life as 
Citraketu he had been a great devotee of Lord Visnu, he was able 
to give advice to Indra about the self. This illustrates the teaching 
in the Bhagavad Gita that the spiritual evolution acquired in one 
life continues in the next life. (VI. 40 to 45). 

Bh. VI. ch 17 is summarised in verses 8 & 9 and the first part of 
verse 10. The rest of verse 10 is based on chs. 8 to 11 of Bh. VI. 

rTrTT^$TF^T^ || 'l 



fefrT — Diti (the mother of the Asuras); — by worship¬ 
ping Thee; — though wanting to kill Indra; R 

— on the contrary; W — those Maruts, the friends 

of Indra; — got (begot); 3fPT — even for an evil- 

minded person; ’HqP^qi — worship of Thee; ^ — gives 

only good; (l?) — O Lord of Guruvayur!; cltlieSL — 

Thou who art like that; RT — protect me. 

11. Diti, though she worshipped Thee, wanting to 
kill Indra, gave birth to the Maruts who, on the contrary 
were friends of Indra. By worshipping Thee even an evil- 
minded person produces only good. O Lord of Guru- 
* vayur, Thou who art like that, deign to protect me. 

Note : Diti, whose sons Hiranyaksa and Hiranyakasipu were 
killed by the Lord at the instance of Indra, approached her husband 
Kasyapa, wanting a son who would kill Indra. Kasyapa told her that 
she would get such a son if she observed a certain vow strictly for 
one year. She committed some default during this period, as a result 
of which the 49 Maruts born to her became friends of Indra. See 
Bhagavata VI. ch. 18 for the full story. 

Dasaka 24. 

II ll 

The story of Prahlada 

Metre — Sikharini 

^ HF3T: | 

f^T II *) 

(I) & - O Lord, Slayer of Madhu!; ^IBuicUd^l — in 

the form of the exalted Boar — boar); *iddi — by Thee; 

f%<uiir^ 5^ — when Hiranyaksa was killed; flgtf: — his 

brother; — Kasipu whose name started with 

‘Hiranya’; — who had lost his balance because 

of grief and anger; 3TtTTRlfTH^T — in the assembly of the enemies 
of the Devas (^Klfd: — enemy); cT^ — for killing Thee; HId 511 
311^3 — took an oath, it is said. 

1. O Lord, Slayer of Madhu! When Hiranyaksa was 
killed by Thee taking the form of the Divine Boar, his 
brother Hiranyakasipu who had lost his balance because 
of grief and anger, swore in the assembly of Asuras that 
he would kill Thee. 

Note: Bh. Vll. ch. 2 to ch. 10.50 containing the story of the 
Narasimha incarnation, is condensed in dasakas 24 & 25. 

fatTTrTT T *ftT H ^ dMfacdl dfa<d: 

faj rrJFTWR II R 

H : — He, indeed; ^TtT cNRih4i — performing very severe 

austerities; *T f^TTrT: — without delay (soon); — Brahma; 

HTSTTct^H — causing to appear before him; m- \r & — by 
god, man, beast, etc.; 3T — the boon of not being killed; 

— getting; — becoming arrogant; f? — not 



caring for Thee here; *)q~iiqqi 1PTT — this world which has 
Thee as its master; — smashing (tormenting); fcq 

3l6<d — snatched heaven from Indra. 

2. By performing severe austerities he quickly made 
Brahma appear before him and got a boon that he 
would not be killed by god, man, beast, etc. Becoming 
arrogant as a result, he did not care for Thee and 
tormented this world of which Thou art the master, as 
also snatched heaven from Indra. 

c^t *T frrr- 

f*RT ^TTrT qRT H ^ || \ 

r^T — Then to kill Thee; cTT T? TO — who had 

reached Thy abode; RhT — into the heart of the enemy; 

q4^1 — in a subtle form; qRW: — from his out-ward looking 
(physical) eyes; STnTqfarT — Thou didst disappear; 7T: ; n He, 
however, RPIT <4ld — that Thou hadst gone away in fear; *trqi — 
thinking; — roaring loudly; <TT — in that (Vaikuntha) 

also; ^RdH^q-il'r) ^ — in all the other worlds as well; 

— searching; — thinking that he had won; Fdqqd 

— returned. 

3. Then he went to Thy abode, Vaikuntha to kill 
Thee. Thou didst then disappear from his physical vision 
by entering into his heart in a subtle form. He however 
thought that Thou hadst fled in fear and, roaring loudly, 
he searched for Thee in Vaikuntha and also in all the 
other worlds and finally returned, considering himself 
as the winner. 



Note: The Lord cannot be seen by one who looks for him with 
his physical eyes. He is in the heart of all and should be searched 
for there. 

rlrftSFI Hgiq: t\M jift 

i hi«K ft«Pm $ft♦ii | 

H t jfTr^T Tftt 

TO N * 

(?) 3TT — O Bestower of boons!; TrT: — Then; 3TPT — to him 
(Hiranyakasipu); T T^7Trfi’ — while in the womb itself; ^farPTpib 
— from the sage with the Vina (Narada); 3rf*rTrT*i3£fcKi*if5*if 
— who had learnt the glory of devotion to Thee; — Prahlada; 
w FHoifa — was born as the son; H: ^ — He, indeed; ^lloMI 
^rfftp — though by birth an Asura, and only a child; 
towards Thee; TfcT — attaining intense love; OTOT — 

among Thy devotees; M < > Hldl6< u im TcT: — became the most 
outstanding example. 

4. O Bestower of boons! To Hiranyakasipu was born 
as son, Prahlada, who had learnt the glory of devotion 
to Thee from sage Narada while in the womb itself. 
Though by birth an Asura and a mere child, he had 
intense love for Thee and became the most outstanding 
example for all Thy devotees. 

Note : When Hiranyakasipu had gone-for penance, Indra carried 
away his w ife Kayadhu with the object of destroying the child in her 
womb. Narada who met him on the way, got her released and took 
her to his hermitage. There he imparted the paths of devotion and 
knowledge to her, with the child in her womb in mind. As a result 
Prahlada became a great devotee even at birth. 

See Bh. VII. ch 7, verses 1 to 16. 

See also Bh. VII. 4.37 to 41 re: - Prahlada’s devotion as a child. 



^<l<iuii 3TFT x|<U|4if4 

|| »<> 

rHi H: — That evil-minded Hiranyakasipu; ^<l(l u !l ?TTT — 
the ridicule of the Asuras; cTC — devotion to Thy feet; 

fa’ilHd — in his own son; — seeing; 3PJ — him; f^T -r- for 
a long time; jpRfa: — by preceptors; 3tf?Tf$T§fT — caused to be 
taught; ^ — He (Prahlada) however; 7T^ — all that 

was told by the preceptors; fT W<£ — “this will lead only 

to evil’’; ffcT — thus rejecting; rT^ — with 

devotion to Thy feet alone; Tcfsf — grew up. 

5. That evil-minded Hiranyakasipu, seeing in his 
own son devotion to Thy feet and the ridicule of the 
Asuras (towards it) kept him under the tutorship of precep¬ 
tors for a long time. He, however, rejected all that was 
taught by the preceptors as leading only to evil and grew 
up with devotion to Thy feet alone. 

famra ^ 

Hcufrb gTjfafaTRfa | 

<=4rHr1 II 

— “Among what you have learned; 3P*5 — what is 

the best?”; ffrt — when asked thus; rH<l — the son; 

— devotion to Thee; TTf — as the greatest; StRmsfd — 
saying; 3T2T — then; (H:) T^lf^TSjfrT: — He (Hiranyakasipu), 
becoming agitated; — getting angry with the 



teachers; (f*T) 3FFT — “this is his natural inclination”; 

ffrT — understanding thus; R-h r! — him 

who had taken refuge at Thy feet; ^tTRTFJ — means of killing; 
cqn^ri — planned. 

6. When the son was asked what was the best out of 
what he had learned, he answered that devotion to Thee 
was the greatest. Then Hiranyakasipu became agitated 
and was angry with the teachers, but understanding that 
this was his son’s natural inclination, he began to plan 
ways of killing him who had taken refuge at Thy feet. 

Note: Prahlada’s reply in the Bhajpvata contained the 9 well- 
known modes of worship — ^3 u l, chln*i, etc. — See Bh. VII 5. 23 
& 24. 

H 5^1 SSR ?R*U1 ?! (fcftjd: | 

^ -4WlrHrcJI^J H f^rftem^TrT || » 

— O All-pervading Supreme Being!; W- — 
Prahlada; — many times; — though pierced 

by tridents; f^ 77 !Jiu^: — and trampled upon by herds of 

elephants; — bitten by huge snakes; 3FT$M*KieK- 

— tormented by starvation and poisoned fodd, (3PT3FT — 
without food, 7 RTHT — poisoned food, — tormented); 

_ thrown down from high mountains; 
T ^tair*trqi(j — since he had surrendered himself to Thee; Pi41 si — 
suffering; T ST'H j! d — did not feel at all; 3166 — What a 


7. O All-pervading Supreme Being! Though Prahlada 
was many times pierced by tridents, trampled upon by 



herds of elephants, bitten by huge snakes, tormented by 
starvation and by poisoned food and thrown down from 
high mountains, he did not feel any pain nor suffer at all, 
since he had surrendered himself completely to Thee — 
What a wonder! 

cffi: STfTffe H 

7T: 3TTT Jld^: — That very cruel father of Prahlatla; 
rRT: — being then frightened; ^ l — then in 

accordance with the advice of his teacher; ciq/lt? — in the teacher’s 
house; ~ 'i',;.! — with ropes; tT Rb<H — tied him up, it appears; 

— Prahlada also; (1,0 ; til 1^1,*4 — when the 
teacher was not present; — the Asura boys who 

were with him; — again; — the real nature of 

devotion to Thee; Ht*t id5iM 3flM — and also the supreme know¬ 
ledge; 3Tf?lq d — taught. 

8. That very cruel father of Prahlada, being then 
frightened, had him tied up with ropes in the teacher’s 
house at the advice of the teacher, so it is said. Prahlada, 
however, began to teach the Asura boys who were with 
him the real nature of devotion to Thee, as well as the 
supreme knowledge (about liberation), when the teacher 
was away. 

Note: See Bh. VII. 6.1 to 28 for the description of what 
Prahlada taught. 



fttTT rg^frnr 

mw- HTt^T ^ ^TftrfrT I 

3ToT % ^ u owq ^ “jT^RTT ^Tffa H ^ 

H tTg M*FT tifrdfWrl «fWsWT^t?r || % 

farTT — The father; 'TRTMiT <JlRapl — all the groups of boys 
(H"SFT: — group); ^TtjfrPTT — as being intent on singing Thy 
praises; — hearing; STT 3F«T: — becoming blind with rage; 

<^Mgd<fc, Ti: rT ^pT — “O traitor to our race, who is your strength 
(support)?”; ffrT TTf — thus asked him; *ftT: 3RT — that 
courageous and wise (boy); *t ^pf <3^0: — “My strength is Visnu; 
cT^ ^ Jihdl T 3 pT H: — He is your strength as also of the whole 
universe; fl=bpi ^e)]<*q H: — all the three worlds are He alone”; 

ffH — thus; 3l J !<{l<3 — replied. 

9. Hearing that all the boys were now singing Thy 
praises, Hiranyakasipu became blind with rage. He 
asked Prahlada “O traitor to our race, who is your 
strength?”. That courageous and wise boy replied ‘‘My 
strength is Lord Visnu; He is also your strength and the 
strength of the whole universe. All the three worlds are 
He alone”. 

Spirit H«bHvjHKIrHI 

PR FfW Rfrl^d: | 

3TrT: 9 »^|R;uj|| ^ (T5HT 

^IrHH f^fi^TrlR || <lo 

Hfdf^ri: — The son of Dili (the Asura Hiranyakasipu); 
^fHiq^qiPi: — brandishing his sword (TTTTPT: — sword); 3Tt 3TT1T 
HthpioinqirHl gR: — “Where is that Hari who is all the worlds 



(according to you)?; W — where is He?”; ffcT — so saying; 

W — struck at a pillar; (?) fawf — O Lord Visnu!; 3tTT: 
^^1^ — what happened thereafter; HFHT ^R;i— to say immediately; 
*T % f?T: 3#*T — I am not able at all; (t) ^TTr^ 

— O All-merciful, the soul of all, who dost reside in 
Guruvayur!; ^TT — make me happy (by removing my ailments). 

10. Then Hiranyakasipu brandished his sword and 
struck at a pillar (with his fist), asking Prahlada “Where 
is that Hari, who you say, is Himself all the worlds, 
where is He?”. O Lord Visnu! I am not able to narrate 
immediately what happened then. O All-merciful, the 
soul of all, who dost reside in Guruvayur! Make me 
happy (by removing my ailments). 

Note : Hiranyakasipu drew his sword to kill Prahlada. He struck 
at the pillar to test whether the Lord was in it. See Bh. VII 8. 14 
& 15. 

Dasaka 25 

|| HtftUMdkd'jfaTt || 

The Incarnation as Narasimha 

Metre — Sardulavikridita 

(Bh. VII chs. 8 & 9 are summarised in this dasaka). 

liUfeMI "£{<*: I 

^T: ffWrT 



— Who was striking at the pillar; — 

of Hiranyakasipu; — splitting the ears; 

__ which made everything inside the vessel 
of Brahmanda tremble; (3TT^f^ — shaking severely; — 

Brahmanda; ^ u s — vessel; ^e? 7 — inside space); ^TtT* — 
frightening; cT^" 7^: — was Thy roar; <£5 3531 3Tft 3T^rT fa?l 

— which had indeed never been heard before; — hearing 

which; 3rq<j Jigqil — in the heart of the Asura King; 5^: 

—an indescribable trembling; fWJI'd — arose; 3P*ft3P{: — 

even the lotus-born (Brahma); — from his seat; — 

was shaken; (or — from Satyaloka). 

1. Thy frightening roar split the ears of 
Hiranyakasipu who was striking at the pillar and made 
everything inside the vessel of Brahmanda tremble. On 
hearing this noise which had never been heard before, an 
indescribable trembling arose in the heart of the Asura 
King. Even the lotus-born Brahma was shaken from his 

*T ^llcH* I 

^TFPTTfatfilT — The Asura who was extremely angry; — 
in all directions; — his eyes roaming; t f^fT — O Lord; 

i4 TT: — from the pillar; *T H — not of the form of an animal; 
^ ^vnichK — nor of a human form; T — Thy form; H^JrT 

— emerged; — The Asura (was); — 

‘‘What is this, terrifying and wonderful”; ffcT c^^Prlf^ — thus, 



in an agitated state of mind; 

— expanding; ’MOciInOh — white, sharp hair; fq'fcflcf — shining 
(bristling); — body) — one with a body on which the white, 
sharp hairs were bristling; — Thou didst grow into. 

2. When the eyes of the Asura who was extremely 
angry were roaming in all directions (to find out the 
cause of the noise), O Lord, Thy form which was neither 
that of an animal nor of a human being emerged from 
the pillar. While the Asura was wondering, in an agitated 
state of mind, what this terrifying and wonderful being 
was, Thou didst grow into a huge form with white, sharp 
hairs bristling. 

NffollTT^ I 

rirnq 1 uf^ujqfd05TT3T — Whose eyes were of the colour of 
molten gold, were rolling and very fierce; (cRTC^f — molten gold; 

— rolling; — very fierce; 3ff*<T — eye); fl’dfcfifR- 

— whose shaking manes covered the whole 
sky ( <TdTcFfK — mane; Ptc^T — shaking; yPi^r^rl — covered; 
3P^T — sky); — whose huge cave-like 

mouth was wide open (^UrT — open; — huge cave; FTCsT — 

like); — 

terrifying because of a pair of huge molars which were revealed 
when the huge quivering sword-like tongue lolled out, — 

fierce like a sword; — quivering; — huge tongue; 

— lolling out; f^^TFT — were revealed; — a pair 



of huge molars; 4^SI*K — frightening); 3^ — that* 

wonderful form of Thine; — Hail unto it. 

3. Hail unto that wondrous form of Thine, whose 
eyes were of the colour of molten gold, were rolling and 
very fierce, whose shaking manes covered the whole sky, 
whose huge cave-like mouth was wide open and which 
was most terrifying with a pair of huge molars which 
were revealed when the huge quivering sword-like tongue 
lolled out. 

— with chin looking fierce because of the 
folds on the skin which were drawn upward, — drawn 

upward; storey — fold formations); — with a 

short and very stout neck; — most 

terrifying because of the sharp rays emanating from the nails of the 
large number of stout hands, OffaT — stout; ^TSSTrT — hundred 
hands; T^TcT: — emanating; — sharp rays; <^0c^ u l — most 

terrifying); oql+ilsffj- — touching the sky; 

— which drove away the hosts of rivals (enemies) 
by its fierce roar which was like the thunder of a thick cloud, 

(Th i ^ ’ll H -H — like the thunder of a thick cloud; — fierce; 

5T^Ff — roar; f?f^[lqci — driven away; — the host of 

rivals); *Tqd: — that form of Thine as Narasimha; 

— I salute. 

4. I salute that Narasimha form of Thine with a chin 
looking fierce because of the folds on the skin which 


were drawn upward (while roaring), with a short and 
very stout neck, which was most terrifying with sharp 
rays emanating from the nails of the numerous stout 
hands, which touched the sky and which was driving 
away the hosts of enemies by its fierce roar which was 
like the thunder of a huge thick cloud. 

3R — “This must be Visnu; — I shall kill 

him”; — saying so; — fiercely whirling a mace; 

— that Asura king who was running towards 
Thee; cft^rf — with (Thy) two stout arms; 3T*plT: — Thou 

didst hold; 4U: Pi4f^n: — That clever (Asura) slipped out; — 
and then; — sword and shield; ^*1 — holding; 

— all kinds of feats; oUi^oe)^ — displaying; 

— Thee who wert in a mood to swallow the whole 
universe; 5*T: ^TTWtT — again rushed towards; 3T?t — wonder! 

5. That Asura king rushed towards Thee, fiercely 
whirling a mace and saying “This must be Visnu, I shall 
kill him’’. Thou didst then hold him with Thy two stout 
arms. That clever Asura slipped out (of Thy hold) and, 
displaying all kinds of feats with sword and shield, 
rushed towards Thee who wert in a mood to swallow the 
whole universe. 

WFRRT fcfrT3Tre*T 

FNW o^N | 




qrc 11 \ 

ffTR-rT — who was circling around; f^fcT73TT«nt — the wicked 
Asura; 5*T: Sift — again; — quickly; — 

catching with both the hands; 3R — then; STt — at the entrance 
(to the hall); — on (Thy) two thighs; Rinirq — throwing 

down; — on his chest; *1 <i* 3 . °^c<3N — thrusting (Thy) 

nails; — tearing; — the blood 

gushing out from within; — with glee; TPT TR — drinking 

again and again; JHlrtiglRRigKqi’} — lion-roars which could 
destroy the universe; ^i| — Thou didst emit many times. 

6. Then again, quickly catching with both the hands 
that wicked Asura who was circling around, and 
throwing him down on Thy thighs at the entrance to the 
hall, thrusting Thy nails into his chest and tearing it, 
Thou didst drink again and again with glee the blood 
gushing out from within, while at the same time emitting 
lion-roars which could destroy the whole universe. 

Icq U*lfrl3cqq<i4) ^l<sH4HI^ | 

UtrFftr^lt tKN(*ig| ^:FinW*TT II ^ 

Rft _ (When) Thou; 3TT^ — quickly; ct RRRT — leaving 
him who had been killed; <^HfKUf|cKilH'Hs c >4Rl — with Thy 
gigantic body bathed in the flow of blood; McqcHc^ — jumping up; 

— the entire host of Asuras; — wert 



eating up (5*T : 015 *^); 3T?t — wonder!; — all the 

animate and inanimate world; UTRTtpjfa — with the earth whirling 

round; — all the oceans becoming turbulent; 

oqiwWlfllc+t — all the mountain ranges shaking; hIwJcoth — 
the stars and other heavenly bodies scattered; 5£'F*TT ?*tI' — 

fell into a most unbearable state. 

7. When Thou, after leaving the dead Asura, didst 
quickly jump up, Thy gigantic body bathed in a flow of 
blood and start eating up the entire host of Asuras, all 
the animate and inanimate world fell into a most unbear- 
ble state with the earth whirling round, the oceans 
becoming turbulent, the mountain ranges shaking and the 
stars and other heavenly bodies becoming scattered. What 
a wonder! 

r3T I 

— Then; — whose body was terrifying 

because of flesh and fat (smeared all over); — who 

was wearing a frightening gariand of intestines (of Hiranyakasipu) 
(3foT — intestine); — emitting unbearably fierce roars; 

— in the midst of the assembly; — in very great 

anger; Tf^Td rdf — Thee who wert sitting; — to approach; 

dj: d* — no one in the world was able; Vtdi3i< 

cTRT^yiT: — Siva, Brahma, lndra and others; ^ — all in 

great fear; ~ f^TdT: — standing far away; JTc*fa> 3TFdfarT — each 
one praised (Thee) separately. 



8. Then no one in the world was bold enough to 
approach Thee who wert sitting in that assembly, 
looking terrifying with the flesh and fat (of those killed) 
smeared all over Thy body, wearing the intestines of 
Hiranyakasipu as a garland and emitting unbearably 
fierce roars in great anger. Siva, Brahma, Indra and 
other gods, who were all terribly frightened, stood far 
away and each one sang Thy praises individually. 


*J*T : 3TpT — Even after that; *rafrT — when Thou; 

— wert still the abode of unabated anger; WftmETT — at the 

command of Brahma; — when the boy Prahlada; 

— free from fear; ’iniri — prostrated at (Thy) feet; FT 

— Thou; SRl^^PhTT^T: — overwhelmed by extreme compassion; 

?TP?I: — becoming calm; 3TFT — on his head; =RT tTTSIT: — 
didst place (Thy) hand; 3f«t — then; Ftft: TFT — to him 

who was loudly singing Thy praise; Si^infsTT: stf^T — though he 
did not have any desires; TT i)P)«l — didst give a boon; <TfTRr 
3^*15 T — and also blessings to the world. 

9. When Thy anger continued unabated even after 
those praises, the boy Prahlada, free from fear, prostra¬ 
ted at Thy feet at the command of Brahma. Then Thou, 
in extreme compassion, becoming calm, didst place Thy 
hand on his head and didst give him, who was singing 



aloud Thy praise, a boon, even though he was without 
any desires and didst also bless the whole world. 

trg HlfetUWfcd sfldUfsflqiflTO- 

ddie^fewlTK ^TFrert qrt 

— In this manner; dlfcdOs^i^cci — O Thou who didst 
enact a drama of ferocity!; — (but) who art absolu¬ 

tely pure (free from anger); I ?41 nm'-flI 

— who dost possess all the excellences sung about clearly in the Sruti 
known as Sri Tapaniya; — O All-pervading Lord!; cTrfl- 

^PiRsmIth c^T — Thee who art thus incomparable and superior 
to all; TT — who else can overcome Thee?; — 

wonder!; (t) — who art very fond of Prahlada; (t) 

— O Lord of Guruvayur!; ^TT Tlfl — save me 

from all ailments. 

10. O All-pervading Lord who didst enact such a 
drama of ferocity but who art absolutely pure, who dost 
possess all the excellences sung about clearly in the 
Nrsimha Tapaniya Upanisad! Who can win against 
Thee who art incomparable and superior to all? What a 
wonder! O Lord of Guruvayur who art very fond of 
Prahlada! Save me from all my ailments! 

Note: The Lord is in reality free from anger, but he put on an 
appearance of great anger in order to kill the wicked Asura. 



Dasaka 26. 


The liberation of Gajendra 

Metre — Salini 

Bh. VIII - Chs 2 to 4 are condensed in this dasaka. 

q ptga<s|Ug|fil<M - 

W«i6ic*ii ^Tf^T | 

A<4Mifr4 n 

'Kifaq — Once upon a time; ’TP'^^'^lfsTOlT: — the king of 
the Pandya land; — and a great devotee of Thine; 

— Indradyumna; — on the Malaya mountain; 

t^'rHcnqi — entirely absorbed in worship of Thee; 

^Hcl^TWT — who was expecting hospitality; Mim — (and) had 
come; 3PTTRT — the sage Agastya; *T 3TRJ?f^ — did not even 

1. Once upon a time, Indradyumna, the King of the 
Pandya land and a great devotee of Thine, was so 
absorbed in worship of Thee on the Malaya mountain 
that he did not even notice the sage Agastya who had 
come there expecting hospitality from the King. 

Note: Even when a person is engaged in worship, he should get 
up and receive any holy man who comes there because a holy man 
is God himself. 



W«mirHI W ^T^frT | 

?r^TS^T 5TcWr{ fltsfa ^ 

rqrt^RioirirT)i|^4^ || R 

3T*T — Then; — Agastya (Kumbha-sambhava); 

61 ail: — who was infuriated; TtT^TPRT — “you who are 
so proud; ^ — become an elephant”; ffa §1^1 — 

cursing him thus; Hc4Ul^ — went away; H: 3tf<f — He too, (Indra- 
dyumna); cqct^frto^f^n^r^T — with the good fortune to retain a 
clear memory of Thee; 56 cf)n<cci — got the form of a lordly 

2. Then Agastya who was infuriated (by the King’s 
apparent indifference) cursed him saying “since you are 
so proud and haughty, you will become an elephant’’ 
and went away. Indradyumna then got the form of a 
lordly elephant, with his memory of Thee intact. 

Note: The elephant is considered a very proud animal. 

rfUofld *jsrrts*i I 

frafa ^Tefr^TT 

cd^rhHI ^ II } 

*TKIYfrfjT — In the centre of the Milk ocean; 

— on the Trikuta mountain; ^nf^t: tfclsd — sporting with female 
elephants; 3R — this leader of the elephants; $T3rTT — with 
his strength; Tiny — all creatures; Sirqqfci^ — excelled; 

rq^^Mi — for Thy devotees; 3c3^?TPT: T — where is the 
place where they do not excel! 



3. On the Trikuta mountain in the centre of the 
Milk-ocean, sporting with female elephants, this leader 
of the elephants excelled all other creatures in strength. 
Is there any place (or sphere of activity) where Thy 
devotees do not excel? 

f4*- r n 

q4cum: HTFTT 

|| Y 

H: 3PT — That elephant king; 7^1-Hi — because of his own 

strength; — (and) because of the power of that 

divine region; SOTslFTT — though not knowing any kind of 

difficulty; — once; nT: — overwhelmed by the heat 

(*t 4 — heat); — in that mountainous region; FK^4l — in 

a lake; rq rtt '^"1: — prompted by Thee; i'* — along with his 

herds; *1 — sported. 

4. That elephant-king, though ordinarily not knowing 
(or feeling) any difficulty of any kind because of his own 
strength and the power of that divine region, was once 
overwhelmed by the heat and, prompted by Thee, began 
to sport in a lake in that mountainous region along with 
his herds. 


q4*U*i: I 

?TPt*t 4 ffc ^ifnKlsfa tWP II 

^ ' — At that time; tpp 3TPr — the Gandharva by name Huhu 
also; 9rPTTT — because of the curse of sage Devala; tnejfrjjT 



— having become a crocodile; drlHIH: — living in those same 

waters; t^f gRtu — that elephant; inTTF — caught by 

the leg; <-44>MI 911*^4 — for the welfare of Thy devotees; ! UTfnTT : 

— inflicting suffering; 3tffr % — Thou art indeed. 

5. At that time the Gandharva by name Huhu who 
had become a crocodile because of the curse of the sage 
Devala, was also living in that lake and he caught the 
elephant by the leg. It is only for their ultimate welfare 
that Thou dost inflict such sufferings on Thy devotees, 
(i.e. in order that they may cultivate renunciation and turn 
away from worldly enjoyments and towards God). 

ndrflcjNi ^rrm 

II 5. 

— because of the glory of Thy worship; 
qcfHiUll Hgta — for a thousand years; — who had 

been fighting and was invincible; rf — that elephant-king; 

— for him to develop one-pointed devotion to Thy 
lotus-feet; — when the proper time had come; fd — 

Thou; — didst cause him to be caught by the 


6. Because of the glory of having been Thy devotee, 
thedephant-king had been able to fight with the crocodile 
and remain invincible for a thousand years; but when the 
rime came for him to develop one-pointed devotion to Thy 
feet, Thou didst cause him to be defeated by the crocodile, 
(since the time for his redemption from the elephant-form 
had come). 




frjfa ^3 M<lrHH || » 

(t) c RTf»TJ — O Supreme Being!; 3Hfdo^drlHlcWHs1R*rf^T: 
(3TTRt (41 s , 4I) 04 (3lf^o4cj^) wiotiH 5iH R HfcRT: *T ?frt 
SlM^cjrfl cllE?T:) — with the jnana and devotion which he had 
acquired in the previous life (as Indradyumna) manifesting 
themselves under the stress of suffering; 3l u sli^&Rf: — plucked with 
his trunk; — with lotus flowers; dd4*1 — worshipping; 

— learnt in a previous life; ftfeifaTr I Tf'R? — relating to 
the attributeless Brahman; Fell 3 — a great hymn; 3i T ^ni<{l^ — 

he sang continuously. 

7. O Supreme Being! The jnana and devotion which 
he had acquired in his previous life came back to him 
under the stress of the suffering caused by the attack of 
the crocodile. He then worshipped Thee with lotus flowers 
plucked by his trunk, while singing continuously a great 
hymn addressed to the Nirguna Brahman which he had 
learnt in his previous life. 

Note: See Bh. VIII. ch. 3 for the hymn. 

1 $c^T ftfbi H«prF*j FRFT 

fTT^IT^3: dftlrTtS^: 11 C. 

f«r— Relating to the attributeless Brahman; Rfa BRR 
after listening to the entire hymn; — (when) Brahma, 



Siva, and other gods; 3T? >T ffrt — thinking that it was not 
addressed to them; — did not appear (before him); entai 

— Thou who art the soul of all beings; — out 

of infinite compassion; — mounted on Garuda; H^iq 

— in front of (Gajendra); 3PJ: — didst appear. 

8. After listening to the entire hymn, which related 
to the attributeless Brahman, Brahma, Siva and other gods 
did not appear before Gajendra, as they felt that it was 
not addressed to them. But Thou, who art the soul of 
all beings (and so the Nirguna Brahman itself) didst 
appear before him out of Thy infinite compassion. 


Fsfc u l I 

cdrHItfuj 44^ FT || \ 

— Thou; TT — that Gajendra; — pulling 

out with Thy lotus-hands; ^5h u l — with Thy discus; T lsti't4 
— didst tear asunder that great crocodile; ‘i'^TTT — 

when that Gandharva was released from the curse; H: EfTrft — that 
elephant; r^TT^t TTRT — becoming endowed with a form similar 
to Thine; FT — shone brightly. 

9. Pulling out Gajendra with Thy lotus hands, Thou 
didst cut asunder that great crocodile with Thy discus. 
The crocodile on being thus released from the curse (of 
Devala), got back its Gandharva form. The elephant-king 
was then endowed with a brilliant form similar to Thine 
own form (by Thee). 



t^T ^ *TT ^ 5Pt 

F^ | 

^rffrfa fa HT«f TO 

qii% dltTIfl^T || °l ° 

(t) f^WT — O All-pervading Lord!; n? — Thou; ^ — 

“this incident; c^t ^ *TT ^ — to you and Me; — he 

who sings at dawn; 7T: 3TT — that person; FTT^ — will 

attain to the greatest good — i.e. liberation”; ffa >^T vi'cfrdl — 
saying thus to him; TT — along with him (Gajendra); 

T fiT ; — didst go 10 Vaikuntha; (f?) TRTMT$r — O Lord of Guruva- 
yur; Tlf? — protecl (me). 

10. O All-pervading Lord! After telling Gajendra that 
any one who recites this incident and sings hymns of praise 
to him and to Thee at dawn will attain liberation, Thou 
didst go along with him to Vaikuntha. O Lord of 
Guruvayur! Deign to protect me. 

Dasaka 27. 

|| 3T^TWT II 

The churning of the Milk Ocean 
Metre — Praharsini 

TOnfTcTRI cTif I 




m II <1 

Chapters 5 to 12 of Bh. VIII are condensed in this and the next 
two dasakas. 

^TiT — The sage Durvasa; d ft d I oq h l ^ —- a divine 
necklace obtained from a celestial damsel; STsEPI — 

having given personally to Indra; — then; cTT — (when) it, — 
the necklace; dnl^yfd— was trampled upon by Indra’s 
elephant Airavata; $T$TFT — cursed Indra; c^tecKc{qdT$l JlMl — 
for those who are born as aspects of gods other than Thee; 3T 
3TTfnT: — where is forbearance? 

1. The sage Durvasa once gave to Indra personally a 
divine necklace which he had obtained from a celestial 
damsel. But when it was trampled upon by Indra’s 
elephant, the sage cursed Indra. Where can forbearance 
be found in those born as aspects of Gods other than 

Note: 1. See Bh. VIII 5.16. 

2. Durvasa is considered to be an 3T$T (aspect) of Siva. 

cMHvJlAr^ fl4^l 

II ^ 

(t) Pl<A u IH*ra' — O Bestower of liberation; 3T^ — then; 

— (when) Devendra; nf*l?T3ft — became aged; Sift' 

— and the Devas were defeated by the Asuras; — having 

lost all their glory; ?rafsJT: 4^31: — all the gods beginning with 



Siva; 'd — approaching Brahma; FFT — along with him; 
W-tT 3TTJ: — came to Thee. 

2. O Bestower of liberation! Then Devendra (the king 
of the Devas who enjoy eternal youth) became aged (as 
a result of Durvasa’s curse) and the Devas were defeated 
in battle by the Asuras and lost all their glory, Siva and 
all other gods went to Brahma and along with him they 
all came to Thee. 

(Bh. VIII ch 5 is summarised in this verse. 

asrrth far 

3TT 3*: qt 11 ! STTFTT | 

qftqqMri II * 

(^) — O Bestower of boons!; su>IIe): — By Brahma and 

other gods; f*K ttjddfgHl — being praised for long; fq — Thou; 
d'tl’fl — then; TtW qT^TT — with supreme glory; ^T: — 

appearing before them; t ^T: — “O Gods; — with the 

Asuras; Hf^T faqpt — making peace; 'fhjT — churn out 

nectar” ffrf tpf^TT: — didst command. 

3. O Bestower of boons! Being praised for long by 
Brahma and the other gods, Thou didst appear before 
them in all Thy glory and command them to churn the 
milk ocean for nectar after making peace with the 

Note: See Bh. VIII 5.26 to 50 and VIII 6.8 to 15. 




Tra^j II * 

(^0*1 — (When) the Devas; <«m 3: H 7 *TFT ^pclld — having made 
peace with the Asuras; *t3*i — with pride; — the Mandara 

mountain; — as the churning rod; 'T^rfcT — were bringing; 

— when it fell down; <3'!^ — on Garuda; r^ — Thou; 
fW — as if it were a tiny berry; TjttFT — carrying it; TT: M 91*11 
— in the milk ocean; HW: faMeriqi*} — placed it immediately. 

4. When the Devas, with great pride, were bringing 
the Mandara mountain to be used as the churning rod, 
after having made peace with the Asuras, it fell down. 
Then, Thou mounted on Garuda, didst carry it as if it 
was nothing more than a tiny berry and didst place it in 
the milk ocean. 

Note: See Bh. VIII Ch. 6 

armn tpr*T«r 

<tt*M I 

dnU\ri II »\ 

3t*t — Thereafter; ^cT — quickly; — Vasuki, (the snake, 

which is the ornament of Siva and the king of snakes); T 3TT^TRT- 
taking as the churning rope; — in which all 

kinds of seeds and herbs had been put; TT^ltsTt — in that milk 
ocean; ft: — by the Devas and Asuras; 5TTT^ — 

when the churning was started; eft — Thou, by a stratagem; 

— the Asuras; * I ysl — put at the head of the 




5. Thereafter, quickly taking Vasuki as the churning 
rope, the Devas and Asuras were about to begin the 
churning of the milk ocean in which all kinds of seeds 
and medicinal herbs had been put. Thou didst then 
cleverly make the Asuras hold the head end of the snake. 

Note : The Lord first took the head end of the snake along with 
all tne Devas. The Asuras then protested, thinking that the tail end 
was being given to them because it was less important. The Lord 
immediately gave them the head end. Thus the pride of the Asuras 
led to their holding the head, which they had to regret later on, 
when the snake started emitting poison from its mouth. 

flSi'fl — Then; •Sfad JTwW — in the milk ocean whose 

waters had been fully stirred; fLtcK^TTd: — because of its being 
very heavy; — (When) the mountain used as the churning 

rod; — sank; 'FM ■i-H't — the Devas becoming very 

much worried; dirJRNt — (Thou) who didst wish them well; 
‘boU^toi — the form of a tortoise with a hard back; HI U 1 : 

— didst take. 

6. Then, when the mountain (the churning rod) sank 
in the waters of the milk ocean which had been stirred 
to the lowest depths, because of its weight and the Devas 
became very worried, - Thou, the well-wisher of the 
Devas, didst take the form of a tortoise with a hard 



aj^rNfr qjfK'irH q*4«ll 
j^TTR' || » 

(&) f^'sojt — O All-pervading Lord!; ^ — Thou; qflilnfrdT- 
ck^i'R u i — whose back was harder than even the thunderbolt (the 
weapon of Indra, said to have been made out of the bones of the 
sage Dadhichi,; fattlKid, nRuflciSl^l'd^H — which was a lakh 
yojanas in extent; 31 — which had gone deep into 

the ocean; 3 <4^1 — with the body; Ri4h f^rfcT^TT’TRr — the 
mountain which had sunk in the sea; 3Rl4*T — didst lift up. 

7. O All-pervading Lord! Thou didst lift up the 
Mandara mountain which had become submerged in the 
ocean with Thy huge body which was a lakh of yojanas 
in extent, with a back harder then even the thunderbolt 
of Indra, by diving deep into the ocean. 

srffcfcT sirreM 


tori n c 

— When the mountain came up; ART ^fefrf — 
then quickly; ^ — all who were there; — with great 

joy; — churned with great force; — into the 

Devas and Asuras; fl4<i4 — aud into Vasuki; STTf^T^I — 
entering; — (their) fatigue; — removing; 

^4)^: — didst strengthen them. 



8. When the mountain was thus lifted up, all those 
who were there resumed the churning with force and 
great joy. Thou didst then enter into the Devas and 
Asuras as well as into Vasuki and removing their fatigue, 
Thou didst strengthen them. 

fejRjRlftSTT^I: JPTteT- 
55*^ II S 

o£im m*\v \snqi —iRtg — (Thy) lotus- 
hand placed firmly on the great mountain which was rising up 
because of the speed of the powerful whirling; ^ 51*1 — powerful; 

— the speed of the whirling; — rising up; —. 

placed; — one lotus hand which was very firm; 

— Thee; — from the heavens; -- Brahma, 

Siva and other gods; ^WnTT: — overwhelmed by 

joy^m^Hqqi: — showering flowers; — praised. 

9. When the Mandara mountain rose up because of 
its being whirled very fast, Thou didst place Thy lotus¬ 
like hand firmly on it (to keep it in position). Brahma, 
Siva and other gods who were overwhelmed by joy on 
seeing this, praised Thee while showering flowers on 
Thee from the heavens. 

& dlRdl^l: 



(t) — O Lord!; —(when) the Asuras; 

tT 1 ^ — were tormented by the poisonous breath of the snake; 

— and by the same (breath); Sift - — the Devas also; Rw'iid 

3TT^ — were troubled a little; diRiMT^ f^het — by Thy 
compassion indeed; diRcugi: — clouds; — 

rained on the Devas; 3r<t<tgM R — not on the Asuras. 

10. O Lord! The Asuras were greatly tormented by 
the poisonous breath of the snake (since they were at the 
head-end) and the Devas were also troubled, but to a 
small extent only (being at the tail-end). Thou didst 
then, out of Thy compassion, make the clouds rain on 
the Devas (to cool them), but not on the Asuras (who 
had set their face against Thee). 

fKMrt TcJT^?T <71% || *) <) 

xiq^i^-qafjfciRt'ijnqfhqiel — With innumerable fish, crocodiles 
and other creatures which came up during the churning; <TT 

— that ocean; Ru^Rf^ 3 TRt — though churned for a long time; 
fafcRFR — remaining unchanged; cd t^: — Thou, all by Thyself; 

— holding the serpent king in Thy two hands and 
churning; HTTiRT — didst shine brilliantly; (t) Mq- 14 /9T — O Lord 
of Guruvayur; (Rll^ Mllg — save me from my ailments. 

11. While innumerable fish, crocodiles and other 
aquatic creatures came out, the ocean itself remained 
unchanged even after being churned for a very long time 
(i.e. nectar was not obtained). Then Thou, all by 



Thyself, didst take over the churning and holding the 
two ends of the snake in Thy two hands, Thou didst 
shine brilliantly. O Lord of Guruvayur! Deign to save me 
from my ailments. 

Dasaka 28. 

sr^TfarfrTcpjfa ^ II 

The Churning of the ocean (Contd) 
Metre — Vasantamalika 

Bh. VIII — Ch 7.18 to 8.35 are the basis for this dasaka. 

T R^f — The Kalakuta poison which was blazing 
like fire; ^cT^: — from the ocean; — first; — 

emerged; — pleased by the hymns of praise 

sung by the gods; — Siva; ^fcSTTTsf — to please Thee; 

— drank it. 

1. At first, Kalakuta poison, which was blazing like 
fire, emerged from the ocean. Siva, who was very much 
pleased by the hymns of praise sung by the gods, drank 



it in order to please Thee (by thus protecting the worlds 
from the effects of the poison). 

Note: See Sivananda Lahari — Verse 31 — 3T 
..Verse 32 . 

^ rrif^T II R 

(is) faUFPJ — O, Lord pervading all the three worlds!; 

— (when) the Devas and Asuras; — were churning; 

^ITcTT — Kamadhenu was born (came out); tit ^i'-i-» ^T*JT: — Thou 
didst give her to the Rsis; tsTTcT 3PJjf ~ the jewel of a horse, 
Uccaissravas emerged; 3T«r fHfoi — then the great elephant 
Airavata; ^,flp: — the divine tree (Kalpaka); 3T^RTT: ^ — and 
Apsaras (celestial nymphs); rflfa (^UT:) — Thou didst give 
them to the gods. 

2. O Lord, who dost pervade all the three worlds! 
When the Devas and Asuras were churning the ocean, 
Kamadhenu came out. Thou didst give her to the Rsis. 
Then the great horse, Uccaissravas, the great elephant 
Airavata, the Kalpaka tree and celestial nymphs 
emerged. Thou didst give them to the gods. 




(t) — O Lord of the Worlds!; — Then; WTFT — 

devoted to Thee; — enchanting; — Laksmi Devi; 

— emerged; 4T — seeing whose pure form; 

fcMltH: atfa Hfai: — the whole world in agitation; 

— was filled with desire (to possess her). 

3. O Lord of the worlds! Then enchanting Laksmi, 
who is ever devoted to Thee, emerged. Seeing her pure 
form, everyone was swept off his feet and was filled with 
the desire to possess her. 


HfMfecK I oqtfiOrt | 

n v 

— To that goddess who had set her heart on 
Thee; cRT — then itself; — Devendra; ^Ri'flfo'W — 

a bejewelled throne; — gave; _ w jth 

ingredients for consecration brought by all; 3t^T: — the Rsis; rlT — 
her; ^icpflRr: — with Vedic hymns; 3fVqR(^q«j — consecrated. 

4. Devendra gave a bejewelled throne to that goddess 
who had set her heart on Thee. The Rsis consecrated her 
with the ingredients brought by everyone, while singing 
vedic hymns. 



— By Thy attractive side-glances 
which followed the holy water used for consecration; 

ctt — her, whose creeper-like body was adorned; 
3PTWT: — gods and others; — with 

jewel-studded earrings, yellow robe, necklaces, etc.; — 

adorned further. 

5. Thy attractive side-glances which followed the 
holy water which was being poured on her adorned her 
body which was like a creeper. The gods and others 
further adorned her with jewel-studded earrings, yellow 
(silk) robe, necklaces, etc. 

HI | 


HT — That Laksmi Devi; — having humming bees; 

c|<uia ji — the wedding garland; — holding; 

— walking slowly because of the weight of her breasts (like pots); 

— with beautiful anklet's making a pleasant 
sound; — displaying a little coyness (which added 

to her beauty); c^T 3TRTHT^ — approached Thee. 

6. Laksmi Devi approached Thee holding a wedding 
garland in which there were humming bees, walking with 
a slow gait because of the weight of her bosom, wearing 
beautiful anklets which were making a pleasant sound 
and with a little coyness which enhanced her beauty. 



faffem r« 4 ^H^isPr 11 « 

—All the gods such as §iva, Brahma; 
3TPr — though they were endowed with virtues; 
— were not completely free from defects; 

— finding; ?R1 — always; — perfect in every way; r^Rl h/3 

— on Thee alone; 3FRT 3tftT — by her also; f^TRTRT Rlfedl — the 
divine garland was put. 

7. Finding that though all the gods such as Siva, 
Brahma and others were endowed with virtues, they were 
not completely free from all defects, she put the divine 
garland on Thee who art ever perfect in every way. 

qf^TTTH II d 

tfPT’ft — The mother of the worlds; 3FRPrraT — who 
was devoted to none but Thee; it'll — that Laksmi Devi; cKtf I — 
immediately; 3tTTT *t*nPi^T — Thou didst honour by taking her to 
Thy bosom; 

Iqc'HiTlTI— by the shower of 
glances of that Devi who was shining on Thy bosom; — the 
universe; 3TTCT — attained prosperity. 

8. Thou didst honour immediately that Laksmi 
Devi, the mother of the worlds, who was devoted to 
none other than Thee, by taking her on Thy bosom. She, 
who was thus shining on Thy bosom, showered her 
compassionate glances all around, because of which the 
universe attained prosperity. 




^ ^T^ft PKMII3 I 
tRH: ^Wr^TT- 


d<il-ff — Then; ^ifclHlgdRi^r'TT — highly deluding and exciting; 
*tq<tnfl ^3^ — indeed intoxicating; TT^ft — Varuni (liquor); 
Rhmii^ — emerged; cd’ — Thou; rTRTT: M^cfl r^fT — this which is 
the source of (or abode of) ignorance and sin; STfdHW^Fm — 
with a show of great respect; — to the mighty Asuras; 

3f^T: — didst give. 

9. Then Varuni (liquor) which is highly deluding, 
exciting and intoxicating, emerged. Thou didst give this, 
the abode of ignorance (and all sins and evils) to the 
mighty Asuras with a show of great respect. 

^ V^nlfHfc<qdls*$TT?t: | 

3T*ftT ^RT^TT- 

HftslHlfrl IT HlbdlH^T || V 

cd - — Thou; — beautiful like a fresh rain-cloud; 

— in the hands; 3PJ?t d5"j — carrying nectar in a pot; 
nqi — then; — from the ocean; — in the form 

of Dhanvantari; 3fc«TT: *PJ — didst emerge; (%) HlfcdlHdST — O 
Lord of Guruvayur!; ^iRatflid If — remove all my ailments. 

10. Then Thou didst emerge from the ocean in the 
form of Dhanvantari, beautiful like a fresh rain-bearing 
cloud and holding in the hands a pot containing nectar. 
O Lord of Guruvayur! Deign to eradicate all my 


Dasaka 29. 

ll n 

The Mohini incarnation, fight between the Devas and 

Asuras, etc. 

Metre — Vasantatilaka 

^ ^^nrraT- 

fctfrlvJll II “1 

Bh. VIII. 8.35 to end of Ch. 12 is dealt with in this dasaka. 

TT — Of Thee, emerging from the ocean (in the form 
of Dhanvantari); 35TRJ — from the hand; 3PpT — the nectar; 

— (when) the Asuras snatched; 3 Rk u 1M <TR — those 
helpless Devas; — consoling; fl?T: fcfO^fw — Thou didst 

immediately disappear; (t) — O Lord!; — by the 

power of Thy Maya; RJcMP — the Asuras; 3^IcR^JR^r^T: 

— started a quarrel among themselves. 

1. When the Asuras snatched the nectar from Thy 
hand as Thou wert emerging from the ocean in the form 
of Dhanvantari, Thou didst console the helpless Devas 
and immediately disappear. O Lord! By the power of 
Thy Maya Thou didst make the Asuras then quarrel 
among themselves (about who should have the nectar 



urotsftr p^nr^T^T ^ I 
flmi l ffi Tl: 5rfrr^g^3^ II * 

ciqi^l n? — Then Thou; ^T 3fftT — in complexion; cj<tdl 3rf*T 
— and in age; Wl’HT — bluish and youthful (S^TPTT also means a 
woman who is in the prime of youth); — bent 

under the weight of her high breasts — high; h^*i — bent); 
rT^ — body (of a woman); miki: 3tfft — didst assume; Hq — All 
the Asuras; — the quarrel about the pot of nectar; 

’TR^ST — abandoning; rq^OvJl^^T — with Thy pot-like breasts 
(c^Ovji — on Thy chest); — infatuated, 5ffcT^ : — 

approached (Thee). 

2. Then Thou didst assume the form of a very 
beautiful maiden of bluish complexion and youthful 
appearance, with Thy body slightly bent under the 
weight of Thy heavy bosom. All the Asuras then 
abandoned their qparrel about the pot of nectar and 
approached Thee, infatuated with Thy pot-like breasts. 

3>T ^TTRT RlH'JlW ^tilRlMlRl- 

c^dfHlfacWMRHMrllSTJ^ | 

W ^T3T5f^T 

n * 

(t) ^FTlf^T — “O doe-eyed one!; 35T cd — who are you?; f^TT 
fq^vfleq — please distribute this nectar”; ffcf Stf^RT^'d': — who 
were begging thus; — (and) who were beside 


themselves with intense passion; — them; (t) t^TT: — “O 

Asuras! — I am a whore; — how can 

you trust me?”; ffrT 3TpT — even though saying thus; 

fibril^ Si cl i H I: — Thou didst make them fully trust Thee, 

3. The Asuras, being beside themselves with 
passion, said to Thee “Who are you? Please distribute 
this nectar”. Though Thou didst tell them “O Asuras! 
I am a whore. How can you trust me?”, Thou didst make 
them fully trust Thee (by Thy amorous glances, etc.). 


— (when) they (Asuras); Hi 41 < 3 , — with joy; <550^ 

— gave the pot of nectar; HT td — Thou (as Mohini); *PT 

— ‘‘my wrong deed; ^Tts^d — please bear with”; fid s^di^ii — 

— making the Devas and 

in different rows; 

saying so; 

Asuras sit in separate rows ( 
fdfddfdtT — seated) dVcnfdfalHufctf^T: — with sportive and 
charming gait; cTT ^TT — that nectar; dHdl ; — didst distribute. 

4. When the Asuras-joyfully handed over the pot of 
nectar, Thou, as Mohini, didst make the Devas and 
Asuras sit in separate rows and distribute the nectar, 
fascinating the Asuras with Thy charming and sportive 
gait, after telling them that they should bear with any 
wrong committed by Thee (during the distribution). 




'3T*T — Then; 3TTRT^ n‘ J iP4'-fl — “this (damsel) is fond of 
us”; fftf — thus; — those Asuras; 'fllM — when 

they were remaining silent; ^ctotilcticiSFT: ^ — Thou who art ever 
at the service of Thy devotees; ^pTT — the nectar; (1(*| TRTW — 
completely distributing to the Devas; qcM — assuming Thy 

own form; 3fsJ T ift c ftcH|*T — who had drunk half of the nectar 
distributed to him (3t*J T Tft [ ffa — half-drunk); — Rahu; 

— didst behead. 

5. Then, when the Asuras were sitting quietly, 
thinking that Thou (as Mohini) wert favourably 
disposed towards them, Thou, who art ever at the service 
of Thy devotees, didst distribute all the nectar to the 
Devas. Then assuming Thy own form, Thou didst cut 
off the head of Rahu who had drunk half of the nectar 
served to him (which he had got by posing as a Deva and 
sitting among the Devas). 


—From Thee; —the consequences of having 

snatched the nectar (from Thy hand); — to the enemies 
(Asuras); — having given; cqRt — when Thou hadst left; 
^ — the Asuras; — with the Devas; <sRJ — fought 

indeed; 3^ — Then; *iR — when a fierce battle; ^jfrT — 
reached its height; — (when) the Devas; qfa 


— fainted because of the magic invoked by the Asura Bali; ^ 
9tlfcKi<fl: — Thou didst appear here (on the battle field). 

6. After having meted out to Asuras the punishment 
for having snatched the pot of nectar from Thy hand 
Thou didst depart. Then the Asuras started fighting 
with the Devas. When the battle became very intense and 
the Devas swooned because of the magic practised by the 
Asura Bali, Thou didst appear on the battle field. 

hi«Pki || vs 

3T«t — Then; — Thou; — Kalanemi; *TTf?PJ*3H — 

Mali and others; — didst kill; — Indra; — along 

with Pakasura; — Bali, Jambha and Vala; — 

killed; — who could not be killed by anything dry or 

wet (i.e. by any solid or liquid weapon) — dry; — wet); 

— Namuci also; — by foam; ^ — on being killed; 
"IKsPki — on Narada’s advice; cf TW — that battle; — 

Thou didst stop. 

7. Then Thou didst kill Kalanemi, Mali and other 
Asuras. Indra killed Bali, Jambha and Vala along with 
Pakasura. Namuci, who could not be killed by either 
a solid or a liquid, was killed by foam. Then Thou didst 
stop the battle on the advice of Narada. 

'JJnJT TOT: | 



^FR PiRmHI ^ ^ ^ 

F^TSfll^RRd frlTNn: II C 

— Which deluded the Asuras; qtaiq^: — the female 
form; ^ billed — assumed by Thee; Sfrdi — on hearing about; 
1 T%9T: — Siva; Id ell =h*i I — eager to see (it); RIR Jl ^ I 

^ FR — along with Parvati and Bhutas; ^ TT TTrT'- — went to Thy 
abode; (tjrqi — and after praising Thee; 3fRt*td — stated 

his desire; 3iT*lt — then; r^t fdOR: — Thou didst disappear. 

8. Siva, on hearing about the female form assumed 
by Thee which deluded the Asuras, became eager to see 
it and went to Thy abode along with Parvati and 
Bhutas. After praising Thee, he stated the purpose of his 
visit. Thou didst then immediately disappear (to grant 
his request as the next verse shows). 

W RpMfiFHi 

'SITTRFfrRRi ^ — In a portion of the garden; 
35’^^nttFftFTTFTtFrFRFRT^ — with eyes moving about while 
playing with a ball — ball; ^TTrT — hitting); — 

captivating; — in the form of a woman; r^t — Thee; 

fqueisti^i — with the robe slipping down; — seeing; 

— this conqueror of Cupid (Kamadeva); — by the 

force of infatuation — Kamadeva); (t) — O Lord!; 

— embraced Thee. 


9. Seeing Thee in the form of a most beautiful 
damsel in a portion of the garden, whose eyes were 
moving about while she was playing a ball game and 
whose robe was slipping down, Siva, the conqueror of 
Kamadeva, was so overcome by desire that he embraced 

cd-Hlfadfdd ^ 

drTT??lfrdHd dldfa^ddm II 1 o 

— Again; — her who was running away; 

3T*fT54 — following; 414^41 — having 

gained the knowledge of the Truth only after his seed had escaped, 
Paramesvara; rq^iPin: — honoured by Thee; rt^ *TFr^ — Thy 
greatness; — told Devi; (t) cjlrllPl^rHI^ — O Lord of 

Guruvayur! drllE?f: — Thou who art like that; 33^ — protect 


10. Siva followed Mohini who had escaped from his 
embrace and was running away. He obtained knowledge 
of the supreme Truth only after his seed had escaped. 
Then, being honoured by Thee, he narrated Thy 
greatness to Parvati Devi". O Lord of Guruvayur! Thou 
who art possessed of such greatness, deign to protect me. 

Note: See Saundarya Lahari — Verse No. 5 : fjR'RdWki^l' 



Dasaka 30. 


The Vamana Incarnation 

Metre — Vasantatilaka 

STjfrJT fRfw Wtsfa d^4^lriTT 
oflfctdd^: «>$qlVTW*T I 
faihlM^H niW 

^ H M ^5b^l<4trT: || <} 

Bh. VIII. chs. 16, 17 and 18 are summarised in this dasaka. 

$lsh u ! — By Indra; ^RTfrT ^?T: 3ffT — though killed in battle, 
jflfcidrl’j: — with his body brought back to life by 
Sukracarya; d^lcdl — high-souled; — who had grown 

in strength as a result of having performed the Visvajit sacrifice; 
'IcIsblfnUfH H: ^f?r: — that valorous Bali; SWtcT: — 

not being afraid of Thy discus (Since he was a descendant of the 
great devotee Prahlada); facffaft — the three worlds in 

which the Devas had hid themselves out of fear; ^ "Tsfe — 

1. Though killed in battle by Indra, Bali, who was 
brought back to life by Sukracarya and was high- 
souled increased his strength by the performance of the 
Visvajit sacrifice and was not afraid of Thy discus 
(because he was a descendant of Prahlada, the greatest 



of Thy devotees). Out of fear of Bali the Devas had hid 
themselves in the three worlds. Bali conquered these 
three worlds (since the Devas did not dare to put up a 

cT Wi favJlMfa $TTT STT^TT | 

BT Rftdf if II R 

Slfdfci: — Aditi; ‘t^lfa^f'TR'STTR — on accdunt of seeing the 
suffering of her sons, the Devas; faquuii — being saddened; IddMlrl 
cf TjRRT — her husband Kasyapa; W'tHI — approached for 

help; RT — she; d'jHtd — advised by him; H^llfldHs^ rdd^Jld — 
Thy worship known as Payovrata; cdRl Rf^rT’JVTT — full of devotion 
to thee; SldSTTft 3TRT^ -- performed for twelve days. 

2. Aditi, being very much grieved by the suffering of 
her sons, Indra and the other Devas, approached her 
husband Kasyapa for help. As advised by him, she 
performed Thy worship known as Payovrata for twelve 
days, full of devotion to Thee. 

Rlfa PHvflHRrU^I: 

WTJRlfcHIffl: I 
^ rnf^Tl WtHTTI 

rfRT — At the end of that Vrata; cdRl fdeflddrl: 31 l• 

— (before) her, whose mind was concentrated on Thee; ?TFT: 

— with a form with four hands and blue complexion; 



3TTf^TRft: — Thou didst manifest Thyself; H*ll rlt W — To 
her who was bowing (before Thee); — “I shall be 

born as your son; — your having seen me should be 

kept a secret”; ffcT hah*} — so saying; 3Pn«T: — Thou didst 

3. At the end of that Vrata Thou didst appear with 
four hands and blue complexion before Aditi whose 
mind was concentrated on Thee. As she bowed before 
Thee, Thou didst tell her that Thou wouldst be born as 
her son and asking her to keep this a secret, Tl^ou didst 

arotsfa spjprt I 

ITRJfl ^ «cbC^wJ|c(^o4|<c,i| 

AT || Y 

TTPff — Then; cTTfa — in the seed born of Kasyapa’s 

austerities; — having entered; ^ — Thou; — 

Aditi’s womb; Mim: 3Tl% — didst enter; f^sJTTT — by Brahma; SPJch 
— being praised; HT — she; *rq^xT — Thee who 

wert in the divine form of Visnu; — on the 

sacred day, of the confluence of Dvadasi and Sravana; 3TRJrT ^ — 
gave birth to. 

4. Then Thou didst enter into the seed born of 
Kasyapa’s austerities and then didst enter Aditi’s womb. 
Being praised by Brahma, Thou wert born with the 
divine form of Visnu (holding the conch, discus, etc.) on 
the day of the confluence of Dvadasi and Sravana 




3^TS33if<*l ^rq ^JtT: fatJ^TT 

rTr^t q^PT || ^ 

ty.h'il — (While) the Devas; — in great joy; <bdrj441^ — 

sounding musical instruments; cT ^TCTRR — (on) that holy 
hermitage; ^rf^T^ffcf — were showering flowers; 3T3\jTffr 

— with folded hands; ^T3T3 ^frT — saying “Hail, Hail”; 
ft<2*31 'JcT: — praised by Thy parents; ^ — Thou; cTcSRl' — 
immediately; T^cR — the form of a very talented 

Brahmacari; 3TRT — didst assume. 

5. As the Devas were sounding musical instruments 
in great joy and showering flowers on that holy 
hermitage and Thy parents were praising Thee with 
folded hands. Thou didst assume the form of a talented 

^ STlfenTT 

(t) f?T — O Lord!; — Then; ITOT'TfrPph — By Kasyapa 
Prajapati and others; 3 I Ffrq — being invested with the sacred 
thread; ^^qu^lftl-ll^iq^qiftftT: — a girdle, staff, deer skin, a 
garland of beads, etc.; '3P*RFT — being conferred; ^h^RRcPJ: 
— with a resplendent form; cT — Thou; ^c1iR*icm 4: — having 
performed the rites with the sacred fire (Samidadhana); 

where the Asvamedha Yaga was being performed; 4fti^ — the 
house of Bali; — didst depart for. 



6. O Lord! Then, being invested with the sacred 
thread and given a girdle, staff, deer skin, a garland of 
beads, etc by Kasyapa Prajapati and others, and looking 
resplendent with them, Thou didst perform the rites with 
the sacred fire and then leave for the place where an 
Asvamedha Yaga was being performed by Bali. 


<oq|<|Uci^ sniift I 

— The might of the glory to be manifested 
subsequently; 5TTT> sn^uqrtT — as if showing in advance; i rTT°T 
^TT^ft — making the earth shake with the (weight of the) 

body; 4<)'>*tfri< IJ ll4 ^ — as if to ward off the heat of the prowess 
of the enemies; — the umbrella; — on the Asuras; 

— as if to employ; ^ 3TT^IFT: — holding the 
staff; — Thou didst go. 

7. Thou (as Vamana) didst go, making the earth 
tremble with the weight of Thy body as if showing in 
advance the might of the glory to be manifested later, 
holding the umbrella as if to ward off the heat of the 
prowess of the Asuras and wielding the staff as if to use 
it on the Asuras. 

rTT H4«(lTUdi tnPfa?TPpTT- 

*vETT cR 55^: I 



— On the northern bank of the Narmada; fit 
— that venue of the Asvamedha Yaga; c^T SnH'jN — 
when Thou hadst reached; rT^ o*ti — by Thy brilliance;^^: — 
with their eyes dazzled; — by Sukra and others; 

—“Is this Surya?; ?tFT: ^ — or Agni; ^ 

— or the Yogi Sanatkumara; 3R ffrT — Who is this”, thus; 
?T?Tf — it was doubted; 

8. When Thou hadst reached the northern bank of 
the Narmada where the Asvamedha Yaga was being 
performed, Sukra and others, their eyes dazzled by Thy 
brilliance, began to wonder “Is this Surya? or Agni? or 
the Yogi Sanatkumara? Who is this?” 


tfafcfafa II ^ 

3TPT^: — Overwhelmed by Thy splendour; — by 

Sukracarya and other descendents of Bhrgu; 3TT?£ 3TpftcT — 
quickly received and admitted; ?^T — Thou of charming 

appearance; — the fortunate Asura (who had done 

noble needs); — thrilled; — approaching 

with devotion; — washing Thy feet; — the 

holiest of holies; ^ — that water; — on the head; 

— sprinkled. 

9. Overwhelmed by Thy splendour, Sukracarya 
quickly received and admitted Thee (into the Yagasala). 
The fortunate Asura, Bali, thrilled, approached Thy 
charming form with devotion and having washed Thy 



feet, sprinkled that water, which had become the holiest 
of holies by contact with Thy feet, on his head. 

fa»<5rarTt ^ ftfrT3ftefa ^ I 

7j# i|<|^ f^lft?TFT f$lOf*WI<*T 
H rZ qT^tT: |M ® 

^ — That water from Thy feet; Pift$lTq RlORletlc^l 

— which sanctified the head of Siva; — that water; Rfd'd: 

3fft' — though an Asura; H@ld39Md'4l ‘— because of his being born 
in the line of Prahlada; frrlPT — because of having performed 
sacrifices; f^qPTcT: 3 — or because of his faith in holy men; 
^ — he (Bali)got; (t) — O All-pervading Lord of 

Guruvayur H: fq — Mayst Thou; TlertqT: — protect (me). 

10. Bali, though an Asura, was fortunate enough to 
get that water from Thy feet which sanctifies even the 
head of Siva, probably because he was born in the line 
of Prahlada, or because he had performed many 
sacrifices or because of his faith in holy men. O All- 
pervading Lord of Guruvayur! Mayst Thou protect me. 

Dasaka 31. 

II qfafasqnqij II 

The humbling of Bali 

Metre — Mandakranta 

jflrm fl^TT'Sfa 



*m: fa ^ ^ <rj 

fart WTWft ^TSfa fnf || '1 

The last 4 stanzas of Bh. VIII. ch. 18 are summarised in this 

(^) 3TfjFT — O Invincible One!; <TT ih<l u ll^ — on seeing 

the glory of Thy form; rftcTT — pleased; HcfsjT — in every way; 
rTT — worshipping Thee; — the Asura; 

— with folded palms; H^TTT — said; (t) — “O Brahmana 

boy; W: — from me; ^ FPTf^rf^Tct — what do you want?; 

^ — you tell (me); *T3rT *13*1 — wealth, food, house 

or land; TT 3 tRt — or all of them also; — I shall give. 

1. O Invincible One! Pleased on seeing Thy glorious 
form the Asura worshipped Thee in every way and said 
with palms folded —“O Brahmana boy, what do you 
want from me? Tell me — wealth, food, house or land 
or all of them, I shall give you.” 

cTRtffalT ^|t)UC|^u|7s- 


^tfrT § 35FT FTFT 3T FTT^ || R 

Bh. VIII. ch. 19 is summarised in this and next two verses. 
3T§fl u ll rTT qltfRK — Those words of Bali which showed his might 
and pride; — on hearing; cm^u^^uI: stRt — though filled 

with compassion; — Thou; 3TFT — his pride; 

— desirous of curbing; — praising the 

generosity of the Asuras; Mldd^RRlcli *jRi — land of an 
extent covered by three steps (of Thy feet); ET^lHlRi^ — didst ask 
for; — “Give me everything”; ffcf Rmfccl ^ —^if, Thou 



hadst asked thus; 5>f*l 3T ?TFT »T Fll^ — would it not have excited 

2. On hearing those words of Bali which showed his 
might and pride, though (Thou wert) filled with 
compassion, Thou wert desirous of curbing his pride 
and so, after praising the generosity of the Asuras Thou 
didst ask for just that much land which would be 
covered by three steps of Thine. If Thou hadst asked for 
everything, would it not have looked ridiculous? 


^ ^ T5 ft^nj^rraw h \ 

^mNJi*Kd<tiisft u ^ 

ft — ’’You; — (are) a simpleton; ftlW ft — Me, the 

lord of all the three worlds; f? fftTC ft — why do you ask 

only for three paces of land here?; 31*^1 ft — what is the use of 
this?; Traf — ask for the whole earth”; fft — thus; ?T: — 

that Bali; £^*1 eft 3TTePT^ — told Thee with pride; TFTTT ftlft — 
because of which pride; 3tft — that Bali; — 

becoming incapable of giving even the three steps fully; — 

words of ridicule; ^tft ^ — and bondage; 3td<^4 ; 3tft — though 
not deserving them; FTcftTSTFft — for acquiring complete 
detachment; 3HH<^ — had to be subjected to. 

3. That proud Bali said to Thee You are indeed 
a simpleton. Why do you ask just for three paces of 
land here from me, the lord of all the three worlds? 
What is the use of it? Ask for the whole earth.” Because 
of such pride he became incapable of giving Thee even 



the three paces of land and had to be subjected to 
ridicule and bondage so that he may acquire complete 
detachment, even though he did not deserve them 
(ridicule and bondage). 

^rqNi4wq ^ ^TWIrT 

*TT *TT gR<qRlfr l oqrTv^rmT^ || V 

’TT^zn — “With three steps (of land); 'T — if one 

is not satisfied; 3TPr — even with the three worlds; *T 

— one will not be satisfied”; ffrT ’T^cTT 33rT — being told so by 
Thee; (%) — O Bestower of boons!; — (when) he (Bali); 

— to Thee; fTht — was about to pour water (for giving 

the gift); 3TST — then; TftstTfSRr: <9^ — indeed by the 

prompting of Thine, who didst want to test Bali; 3o4ldl4: — Sukra, 
the Guru of the Asuras; ^TT *tT ^ — “Do not give, do not; ift: 
3R — this is Hari (who will steal everything); ffrT — thus; cT °4<td 
— told him clearly. 

4. O Bestower of boons! On being told by Thee that 
one who is not satisfied with three steps of land will not 
be satisfied even by the three worlds, Bali was about to 
offer Thee water before giving the gift. At that time, 
due indeed to Thy prompting, Sukra, the Guru of the 
Asuras, told him clearly that he should not give the gift, 
since you were Hari (who had come to steal everything 
from him). 

Note: The Lord prompted Sukracarya to ask Bali not to give the 
gift, in order to test the sincerity of Bali in agreeing to the gift. 



<4|rjr4d HtSF 

f^rrMrT ^ I 

f^ira^n RiMi<Riri^T ^rnrare 
ffenr h II ^ 

H: TOT^ — “If that Lord (who is Himself the abode of all 
wealth etc.); ^ — is begging thus; W- 3TF — I 

3Tf^T — am one whose desires are fulfiled; 

— I shall certainly give’*; fffT f^TT 3?^ H: 5c*J: — 
saying so firmly, that Asura; ^icqSFrf: 3Tfa — though cursed by 
Kavya (Sukracarya); — by his wife 

Vindhyavali; ^rTTRJR v* — to Thee to whom water for the feet 
had already been given (whose feet had already been washed); 
tllqyj — along with water; H^nT 3Tfa — everything; — 

offered; f^TT — how wonderful! 

5. Bali then said— “If that Lord Himself has thus 
come down to beg from me, I consider myself as one 
whose desires have all been fulfilled. I shall therefore 
certainly give the gift.” Though he was cursed by Sukr&- 
carya for thus disobeying him, Bali proceeded to offer 
everything along with water to Thee whose feet had been 
washed by his queen Vindhyavali. What a wonder! 

HURT: | 

WT rT^ ^ tTf^ f^^PTnTT- 

fa»c||u^P^ II \ 

Rdd^dMcil — (When) the Asura King; ld*ti^6 — without the 
least doubt; rT^ 3TT?F3Ff — had offered everthing to 

Thee; HTRTT: SS.^^1: — the sages, along with the Devas; 



— showered flowers; cT^ ^ — That divine Vamana 

form of Thine also; ’T?TffT — as the inhabitants of all the 

three worlds were looking on; — to the size 

of the entire cosmos; Tib Tib — grew taller and taller. 

6. When the Asura king offered everything to Thee 
without the least doubt or hesitation, the sages and the 
Devas showered flowers. As all the inhabitants of the 
three worlds were looking on, that divine Vamana form 
of Thine grew bigger and bigger to the size of the entire 

Note : Verses 5 & 6 are the summary of Bh. VIII. 20. 

^ *rfrR?TT^ II » 

Verses 7 to 10 contain the summary of Bh. VIII. chs. 21 to 23. , 

— Brahma; rdd-liqiu — the tip of 

Thy foot which had reached his abode Satyaloka; — with 

water from his Kamandalu (Water pot); 3Tf^P^T — washed; ^ 'JfiT 

— which water; — all the worlds; — made pure; 

— the Gandharvas, etc., moving about in the sky; 

— in ecstasy; — danced for a long time; 3ff^Hd vioH<3 

— on this auspicious occasion; — the great 

devotee Jambavan; RsJ^ — beating the drum; — 

went round the world. 

7. Brahma washed with water from his kamandalu 
the tip of Thy foot which had reached Satyaloka. That 
water purified all the worlds. The Gandharvas, etc. 



danced for a long time in ecstasy. On this auspicious 
occasion the great devotee Jambavan went round the 
world beating the drum. 

Note : (1) The water with which Brahma washed the feet of 
Visnu became the Akasaganga. 

(2) This verse indicates that all the worlds including 
satyaloka were covered by the Lord with two steps. 

tbMIcHIS^T ^ Ulftvldl: W 

(t) — O Effulgent One!; rTT^ — Then; ^TT ^ — the 

Asuras; 3F£*tfcT — without the permission of Bali; 

— having started a fight; : : H — by Thy 

emissaries who came there; — opposed; TW — were 

defeated; 3T*T — then; ^TS’^TT^ — “by whose help; MI =b — 

we won previously; =bMl r Hl 3ET — that Lord in the form of Time; 

ddfd — is now before us; — what is the use of your 

fighting?” ffcf «tfaPKl — at these words of Bali; ^ HldM aTPJ: — 
they (the Asuras) went to Patala. 

8. O Effulgent One! Then the Asuras started 
fighting with the Devas without the permission of Bali. 
They were opposed by Thy emissaries and defeated. 
Then, on Bali telling them “That Lord in the form of 
Time because of whose grace we won earlier is now 
before us and is against us. What is the use of 
fighting?”, the Asuras went away to Patala loka. 




wiTff4)+ ^ fi 5T fa^rtsfo | 

'TK *jRt JPJPI ^nTcjfsTriJ «b 

HtfKM W^JId) HHqaWcflrdiq || S 

HciM'ifcl'il — By Garuda; *IT$h ^1* — tied with ropes; — the 
Asura; *PT dirfI41<^ — “show me the place for my third 

step; f^®^®3T: «T 3tf& — are you not the lord of all the worlds?” 

— Thou didst say loudly; t 'UN’} — “O Lord!; ^T*i 
TP? gtrpj _ pi aC e Thy foot on my head”; ffcf 3I^T rt — him 
who was saying so without any trembling; *U r N’} — praising; N<J 
viH'lti: H©l<<: — Prahlada who had come there himself; 31 w4)} 
— sang praises of Thee. 

9. When Bali was tied with ropes by Garuda, Thou 
didst ask him in a loud tone,“Show me the place for my 
third step. Are you not the lord qf all the three worlds?” 
Then Bali requested Thee to place Thy foot on his head 
without the least hesitation. Prahlada who came there 
then, praised Bali and also sang hymns of praise to Thee. 

ciihct^ ^ | 

<TT% clMM^T || <j o 

(f?) — “O Asura!; 5 T Tff^S5r^ — to remove your pride 

completely; faferl — all this was done; T ] * : — 

you have become blessed because of your good deeds; ft — 
your region, the Sutala loka; — may it be superior 

to even Svarga (fafcq — heaven); T T SL ' C II^ — Afterwards (in the next 



Manvantara); ^ — the position of Indra; U*T: ^ 

— then union with Me; *T3T — may you attain to”; ifct — thus; cT 
^1: — Thou didst bless Bali; (^) 'qldM<)$T — O Lord of 
Guruvayiir!; — by priests (like Sukracarya); FnTTf^frfW^T: — 
(Thou) who didst get the great yajna completed; TTfr? — protect 

10. Thou didst then bless Bali saying, “O Asura! All 
this was done to remove your pride completely; you have 
become blessed by your good deeds. Your region, Sutala, 
will be superior even to heaven. In the next Manvantara 
you will be the Indra. Ultimately you will attain union 
with Me.” O Lord of Guruvayur, Thou who didst get the 
Visvajit sacrifice completed by Sukracarya and others, 
deign to protect me. 

Note : The Lord first took away all the possessions of Bali and 
thus removed his pride as the' lord of all the worlds. Then he 
removed his ego by placing his foot on Bali’s head. For this Bali had 
to surrender himself to the Lord which he did. Total surrender to 
the Lord is the way to liberation. 

Dasaka 32. 


The Fish Incarnation 

Metre — Upajati 

m gi a i fan 11 i 



See Bh. VIII. ch. 24 for this dasaka. 

• _ * 

TH — Long ago; ji — by the great Asura Haya- 

grfva; — in the Naimittika pralaya at the 

end of the sixth Manvantara, viz., — 

Naimittikapralaya); — from the mouth of Brahma 

who was about to sleep; 1^5 — when the Vedas were stolen; 
^Tr^TWt — the form of a Fish; 3tf^Tc?T: foef — didst desire to assume. 

1. Long ago, when Brahma was about to go to sleep 
during the Naimittika pralaya at the end of the Cak§usa 
Manvantara, the Vedas were stolen from his mouth by the 
great Asura Hayagriva. Thou didst then desire to 
incarnate as a Fish. 

a5141 — Then cl4i|d: — who was doing Tarpana with 

the water of the river Krtamala — the King of Dramila; 

Hr^cTTT — of Satyavrata; i ---a'ii — in the joined palms; — 
Thou; Ho^qlpidlchld: — with a resplendent form; 

4H41'-T: - a tiny fish; 3T?$W: — didst appear as. 

2. Then Thou didst appear in the form of a tiny 
shining fish in the joined palms of Satyavrata, the king 
of Dramila, who was at that time performing Tarpana in 
the river Krtamala. 

Note : The word indicates that the fish was not an ordinary 
one and that its greatness could not be described in words. 

facet sfa ^faet fcwl<w gfa: fdto | 



f^cT f^T — Thee who wert thrown into the water; 
fcTeffa^T — finding to be frightened; *jjpT: — that sage Satyavrata; 
31*^41^°! — in his water-jug; — took to his house; (is) 

— O Lord!; — Thou; — in a few days; 

— the pot; W — and a well; UTft HT: ^ — a tank and even a 
lake; — didst outgrow. 

3. Finding that Thou, as the fish, on being thrown 
into the water wert frightened, that royal sage Satyavrata 
took Thee home in his water-pot. O Lord! Within a few 
days Thou didst outgrow the pot and then a well, a tank 
and even a lake. 

^sts^TT UkllE^U^frl TTiPTFft: || V 

rTrT: — Then; H^TfT4T — according to Thy command alone; 
*1 Pi'll — by the sage Satyavrata; 4hiH*lNld — by his yogic powers; 
T4tf^T 'ftrT: — taken to the ocean; — Thou; 3T^TT ^55: — asked 
by him; t^*f — him who was desirous of seeing the 

pralaya; tlKlig 3TTM — “wait for 7 days”; ffrt — saying so; 
3FTT7fh — didst disappear. 

4. Then, at Thy command Satyavrata took Thee to 
the ocean by means of his yogic powers. On his 
expressing a desire to see the pralaya, Thou didst ask 
him to wait for seven days and didst then disappear. 

^pTJT || ^ 

— When the day mentioned by Thee arrived; 
— when the earth; dlR^IihR 1 ^ — was inundated by the 
continuous downpour of rain; ^41^: — that sage Satyavrata; 



HT«f — along with the 7 Rsis (Marici & others); 
3iHKqiftP)| — in the Pralaya waters; — floundering; r^T 

$17^ — took refuge in Thee. 

5. When the day stated by Thee arrived the earth was 
inundated by the continuous downpour cff rain. Then 
the sage Satyavrata along with the Saptarsis, who were 
all floundering in the Pralaya waters, took refuge in 

rKT — Then; ^ — They; — carrying out Thy 

command; — in the form of a boat; 3I3IK1I — which 

approached; TO — the earth; 3TR^: — got into; — (when) 
they; , J*T: ^ — again; — trembled in fear because of 

the boat rolling (TOTT: — trembling); — Thou; 

*1^1 <41 — with a huge form (of the Fish); 3^^: — from the ocean; 
_ didst appear. 

6. Then they got upon the earth which approached 
them in the form of a boat at Thy command. When, 
because of the rolling of the boat they trembled in fear, 
Thou didst appear from the ocean in the form of a huge 

7£TTO^r*TT || s 

— A lakh of yojanas in length (1 yojana = 8 or 9 
miles); TTOT — in the (lustrous) form of the fish; 

— of exceeding glory; r^T — Thee; PrOW — seeing; 
— the sages who were very happy; — as 



commanded by Thee; — to Thy high horn; cTTf^T 3 

tied the boat. 

7. The sages who were very happy on seeing Thee in 
the exceedingly glorious form of the Fish, tied the boat 
to Thy high horn at Thy command. 

Note : The earth is depicted as a boat because only by being born 
on the earth as a human being can a jiva obtain realisation of 
identity with Brahman and thereby cross the ocean of Samsara. The 
earth is the boat which takes one across this ocean. 

|TH ’TT 11 £ 

— Dragging the boat; ^PlHuscnd — to the group of 
sages; — the various regions of the universe; 

— showing; — by that great king (Satyavrata); 

— well-praised by hymns; TT SIM — the supreme 
knowledge; vmls$P^ ^ — imparting also; 3l r ll^ : — Thou didst 
move about. 

8. Dragging the boat along and showing the various 
regions of the world to those sages, Thou didst move 
about and impart the supreme knowledge (knowledge of 
the Atman) to that great sage Satyavrata who was 
praising Thee with hymns. 

— At the end of the Pralaya; — the seven 

sages; vni — as before; — installing in their places; cT 

— that king Satyavrata; 3dWdHsd ^ 3tT^«tR: — 



installing as Vaivasvata Manu; 3^*17^ — in great anger; 6<nf|ci — 
towards Hayagrlva; 37^: — Thou didst rush. 

9. At the end of the Pralaya Thou didst install the 
seven sages in their previous places and make Satyavrata 
Vaivasvata Manu. Then, in great anger Thou didst rush 
towards Hayagrlva. 

^T: 5TTFTT: II ') o 

(^) — O Lord of Guruvayur! (U^r^jFT — Vayu); 

cT — that Asura; — whose chest was torn 

asunder by Thy high horn; — killing; f^FTRT^ *[£\ rc\ I — 

recovering the Vedas; i f ; : " -1 — to Brahma who was very 

happy; : — (Thou) who didst give; SHTFTT: — protect (me). 


10. O Lord of Guruvayur, who didst kill that Asura 
by tearing asunder his chest with Thy high horn and, 
after recovering the Vedas, didst hand them over to 
Brahma who was very happy to get them, deign to 
protect me. 

Note: Prabhanjana is the name of an oil which is used for 
anointing the Lord of Guruvayur. It is said to remove all afflictions 
caused by Vayu, like rheumatism, etc. This is the significance of the 
word 5PT33FTPTTm here. 



|| 3T*T || 

Dasaka 33. 

II || 

The Story of Ambarisa 

Metre — Vasantatilaka 



^ II <) 

3dWdl<s^^dd^mjtlddmiJMIH* TT^'d: — The son of 
King Nabhaga who was the son of Nabhaga, the son of Vaivasvata 
Manu; 3i*ei<U: — Ambarisa; 3fPT — though 

the ruler of the earth surrounded by the seven seas; rSctiP^ — in 
Thy devotees; cqft ^ — and in Thee; ^ — always; *F^FRT: 
— absorbed; — delighted (in being). 

1. Ambarisa, the son of king Nabhaga, who was the 
son of Nabhaga, the son of Vaivasvata Manu, though he 
was the ruler of the whole world surrounded by the seven 
seas, always delighted in being absorbed in the worship 
of Thy devotees and Thyself. 

Note: Bh. IX. 4.15 to the end of ch. 5 is summarised in this 



& hHhK^I: W«l«q I 

^TTFT ^R^Scq^TT^TFf 

^ MfcJddK || R 

(^) ^ — O Effulgent Lord!; rq cvflci <1 tr^ — for Thy sake alone; 
(W<H — all (actions); fafl'Ffl: — performing; 317*1 — by 

his (Ambari'sa’s) devotion alone; df^kl^ — in a short time; 
3PJSIT: — Thou didst confer Thy grace (on him); 4*T — because of 
which; 3TFI STf^T^TT^ — for his protection; 5^ 3rf<T — 

even without his asking; *T3F[ — Thou; H5^*TTT ^1) — the 
thousand-pointed discus; HKlcldK — didst employ. 

2. O Lord! Because Ambarisa was performing 
all actions in total dedication to Thee, his devotion got 
for him Thy grace very soon. As a result, Thou didst use 
Thy thousand-pointed discus to protect him even 
without his asking. 

H 5T^?n«n*i«tl *iqq4*ti4 

qr^T H*T Wrft 

^3TT || \ 

— Then; W- — he (Ambarisa), — near the 

Yamuna; — in Madhuvana; ^FTCTT M^l WH — along with 

his wife who was of pure mind and devoted; -Hfcft — a great 
worship; — performing; — to the priests; 

— 60 crores of cows; — giving away; — to 

worship Thee; — for one year; — the rites of Dvadasi; 

— observed. 



3. Then Ambarisa, along with his wife who was pure 
in mind and devoted to the Lord, performed a great 
worship in Madhuvana near the river Yamuna and 
observed the rites of Dvadasi day (and the fasting, etc. 
on Ekadasi day) for one year to worship Thee. He also 

gave away 60 crores of cows to the priests. 


$(Vll | 

\5PTT*T Myii || Y 

3PT — Then; — at the end of Thy worship; HI< u Ifc? 

— on the day on which the king was to take food — 

conclusion of the fast); — there; ^fmTT — by the sage 

Durvasa; 3TFT — the king’s palace; — was reached; ^') u l 

— by the king; — invited for food; TTTfcTSffa: — who was 

in the habit of troubling others; ?T: ^ — That sage (Durvasa); 

W 1 } — to perform his obligatory rites; T’TTT — to the 
Yamuna; ^FTFT — went slowly. 

4. Then, at the end of Thy worship, on the day on 
which the king w#s to take food, the sage Durvasa 
arrived at the king’s palace. Being invited by the king to 
take food, the sage, who was in the habit of giving 
trouble to others, went at a leisurely pace to the river 
Yamuna to perform his obligatory rites. 

TT?fT'S«T MKui+j^rfa+iiPqtsUi- 

wti f^W?TT 

faddM II ^ 



— Then; <ifii — by the king who was devoted to 

Thee; — out of his anxiety that the auspicious 

time for partaking of food after the fast would pass; 3TCT tT^ _ 
with water alone; HK<jj 3 i<^iR. — the breaking of the fast was done; 
3f*T hiki: — the sage who arrived thereafter; R;°4E?TT 

fa'flM'f, — knowing it by his divine insight; — rebuking the 

king; — in great wrath; Tq^ruic: — plucking out his matted 
hair; <$c4i — an evil spirit named Krtya; fafldM — created. 

5. Then the king, who was a great devotee of Thine, 
out of anxiety that the auspicious hour for the breaking 
of the fast would pass, broke his fast by just sipping 
some water. The sage, who then arrived, on coming to 
know by his divine insight what had happened, flew into 
a rage and after rebuking the king for having taken food 
before him, plucked out his matted hair and created an 
evil spirit known as Krtya (to destroy the king). 

^ cu*iRt*Ki qenfl- 

'Jsfrlt — The king; 3Tf)TUTT — holding a sword; 

— and scorching the world; ?TT — that Krtya; 3Ttf 

— seeing in front; Mciq — did not move from his place; 

^ — Thy Sudarsana; — that fire Krtya; 

— attacking Thy devotee; — seeing; STpT^PTT — 

destroying, like a moth by fire; yfd — chased the sage. 

6. The king, seeing in front of him Krtya holding a 
sword and scorching the world with its heat, did not 
move in the least from his place. Thy Sudarsana disc, 



seeing that the fire Krtya was about to attack Thy 
devotee, destroyed it, just as a fire destroys a moth and 
then pursued the sage who was running away. 

W- — He (Durvasa); RtTT — out of fear; the 

worlds; — running; — everywhere; ft ^ — Thy 

discus itself; — seeing; RiRa — to Brahma; 4 lddld — went; 

— “The wheel of Time; — who can 

overcome?”; ffcT — saying so; ^BTTTcT: — abandoned; ^RTt — 
went to Siva; W- ^ — Siva also; 3id^d ^ — made 

obeisance to Thee alone. 

7. The frightened Durvasa ran about in all the 
worlds, but everywhere he saw only Thy discus. Brahma 
to whom he went for help, abandoned him saying “Who 
can overcome the wheel of Time?” He then approached 
Siva, who also made obeisance only to Thee. 

*1*1 *n 


*TJtfrT *fR || ^ 

(t) — O Infinite Lord!; »£T: — Then; qfq — 

reaching Thy abode; *T J T'rT — to the sage, who was prostrating; 
(t) ^ _ “O, Rsi; 3f t ^ — I am only the servant of 

my devotees; ffR ?TT ^ — knowledge and austerity; RtdqiR^d ^ 


— only when combined with humility; — can be respected; 

— go; ^ *TJf — take refuge at the feet of Ambarisa 

himself”; ffcf 5TT3 — thus didst Thou say. 

8. O Infinite Lord! Then Thou didst tell the sage 
who had reached Thy abode and was prostrating before 
Thee, “O Sage, I am only the servant of my devotees. 
Knowledge and austerity will evoke respect only when 
combined with humility. Go and take refuge at the feet 
of Ambarisa himself”. 

irTrifrbHHlftl fqT ^ || % 

— Then; — having come back; — by the sage; 

^dHiq: — whose feet were clasped; H: 31Tjt ^RIT — that king; 

— moving back a little; — praised Thy 

weapon, Sudarsana; ^ — when the cakra went back; — 
the sage; — devotion to Thee; STFlf^T ^ Sift — inspite of 

having been wronged (3ii 4 itf — offence); <$hi ^ — (the king’s) 
kindness also; — praising; — to the king; 3lRaelll^I^: 
SiQltf — gave all blessings. 

9. Then the king, whose feet were clasped by the 
sage who had come back, moved back a little (withdrew 
his feet out of humility) and praised Thy discus, 
Sudarsana. When Thy discus then withdrew, the sage 
praised the king’s devotion to Thee and his kindness in 
forgiving him inspite of having been wronged and gave 
the king all blessings. 



xm smtw ^A+hhimhi^ 

^vfrvll tTtffsft ?<5 

cHI^HN ^ H ft <T^A$T qRT: II I® 

TT3TT — The king; ^f't HcfftT — awaiting the sage; ^4Fl*li 
SHP^FJ — without taking food for one year; tt — that sage; 

tfWl^ — having fed well; UdH Pft'Jl’l, — and sending him 
off pleased; — taking food himself; c^ft — to Thee; 

rlTT: Sift' €<5 Ts\- 31^ — became even more firmly devoted than 
before; ^ SIFT — he also attained to union with Thee; (t) 

— O Lord of Guruvayur; IT — that Thou; ft ’TRTT: — 
protect me. 

10. The king who was awaiting the sage’s return fdr 
one year without taking any food, fed the sage well and 
sent him off happy. Then he took food himself and 
became even more firmly devoted to Thee than before 
and also attained to union with Thee. O Lord of Guru¬ 
vayur! May Thou protect me. 

Dasaka 34. 

II ftTPTfttrFrftnj || 

The Incarnation as Srf Rama 

Metre — Sragdhara 


c[$TT*T<f*TT^ I 



rl^ff^T STTrfl 

<mfr^ srwta sisjvhihi II i 

The Ramayana story is contained in chapters 10 and 11 of the 9th 
Skandha of Bhagavata. Apart from condensing these in this and the 
next dasaka, the poet has added some more details from various 
other sources. 

3T*T — Then; — Thou; — by the Devas; T?i yafV-FT 

3T*4*im: — being prayed to for the slaying of Ravana; — 

in the land of Kosala; — (when) sage Rsyasrnga; 

ffe — had performed the Putrakamesti yaga; 

— to King Dasaratha; HNtHU'si — the divine Payasa; 55)4 — gave; 

— by partaking of it; TPT — who had become 

pregnant at the same time; (d<^j, 3rf^T — from his three 

queens; edd TFT: — Thou as Rama; 'Kt)d — with Bharata; 
eT^uld — Laksmana; 3TPr — and Satrughna; TTfet: — 

wert born. 

1. Then, on being prayed to by the Devas for the 
destruction of Ravana, a sacrifice for the birth of 
children (Putrakamesti yaga) was performed by the sage 
Rsyasrnga on behalf of king Dasaratha of Kosala. The 
king gave the divine Payasa which he got during this 
sacrifice from Agni to his three wives and on taking it 
they became pregnant simultaneously. From them Thou 
wert born as Rama along with Bharata, Laksmana and 

^piT P1|U||<4 <sjl^$Fq^F<si<imiC<ui MldPlcetl 



t & — O Lord!; — carrying the bow named Kodanda; 

ST^TTcT: — accompanied by Laksmana; sbQQi — 

the sacrifice of Visvamitra; — to protect; 3PJ: — Thou 

didst go; — (^Pl^RfrT — taught by 

the sage Visvamitra; — the two mantras, Bala and Atibala; 

$TFtT — eradicated; — the fatigue of the way (the journey) 

— with the fatigue of the journey removed by the two mantras 
taught by sage Visvamitra; TBTPT — for the protection of the 
people; — at the bidding of the sage; Pfl: rTTSTiT 

— slaying Tataka with arrows; 3TFTKT — from that sage; 
— getting a collection of divine missiles; f^T^TT^T 
—to the forest hermitage of the sage known as 
Siddhasrama, Thou didst go. 

2. O Effulgent Lord! Holding the bow Kodanda in 
Thy hand and accompanied by Laksmana, Thou didst 
go forth to protect the great sacrifice being performed by 
the sage Visvamitra. With the fatigue of the journey 
removed by the two mantras Bala and Atibala imparted 
by the sage and slaying the demoness Tataka with arrows 
at the bidding of the sage for the protection of the 
people and receiving several divine missiles from the 
sage, Thou didst go to his forest hermitage known as 

qiQinrqi RlH*i 

qfa q^jRTT WQ I 

mi fafarfa ^ n \ 

r? — Thou; — at the beginning of the sacrificial rite; 

9lt= RiqRtcqi — chasing away Marica with arrows; 



Pi*'1*3. — killing other Raksasas; Tfa — on the way; — 

with the dust of Thy "feet; — having purified 

Ahalya (of her sins); <335^6 STT^ — reaching the palace of Janaka 
in Videha; *1^ ftF^FT: — breaking the bow of Siva; 

3l^Pl(Jdl — Slta, the daughter of the Earth, who was Maha- 
laksml herself; — having won; — along with their 

wives; BiPt 'Srft TFT — with Thy three great brothers; <1^ 

— set out for Thy kingdom Ayodhya. 

3. After chasing away Marica with arrows at the 
beginning of the sacrificial rites and killing other 
demons and purifying Ahalya from her sins with the 
dust of Thy feet on the way, Thou didst reach the palace 
of Janaka in Videha. There, after breaking the bow of 
Siva and winning Sita, the daughter of the Earth, who 
was Mahalaksmi herself, as Thy consort, Thou didst set 
out for Ayodhya with Thy three brothers and their wives. 


^ facjfH ^RT^T I 

cfirliT«^Ttf^T fasn: II Y 

(t) — O Lord of enchanting form!; — 

(when) Parasurama, the foremost of the Bhrgu clan; — 

blinded by rage; 3Tr^IT% — obstructed Thee; 

— and left after transmitting all his powers to Thee; ^Plt^TT ^TcL 

— Thou didst go to Ayodhya; — here (in Ayodhya) ^FfRTT 

— with Thy consort; ^sT fd^TFT (srf^r) — Thou didst live happily; 

3f2Tt — then once; — (when) Bharata; — with 

Satrughna; ‘TRJeTFT ^rf^TRT — to the house of his uncle Yudhajit; 
7 TfrafrT — had gone; cllrlK^T: — started by Thy father; cf^ 3Tfdd<*>: 



— Thy coronation; — by Kaikeyi, the daughter of the 

kjng of Kekaya; faecu — was obstructed. 

4. O Lord of enchanting form! When Parasurama, 
who was blind with rage (at Thy having broken Siva’s 
bow) obstructed Thy passage and attacked Thee, he was 
defeated and he transmitted his powers to Thee. Then 
Thou didst go to Ayodhya and didst live there happily 
with Thy consort. Then- when Bharata had gone to the 
house of his uncle Yudhajit along with Satrughna, Thy 
father fixed Thy coronation, but it was obstructed by 

Note: Parasurama, who was angry, because Rama had broken 
Siva's bow, challenged Rama to string Visnu’s bow which he had 
with him. On Rama’s doing so, Parasurama accepted defeat and 
transmitted his powers to Rama. 

4kwww jiditfUmA I 

dldl^l — To keep Thy father’s word; — bearing a bow; 

SRRPnjjfnRTJ — accompanied by Thy younger brother and Thy 
consort; — desirous of going to the forest; — Thou; 

— on the way; SfRjSZT — stopping the citizens (who were 

following Thee); — going to the residence of Guha; 

— with matted hair and wearing a bark; 'INI 7 TW 

— crossing the Ganga in a boat; S* — and then; 3Tf^Mqfq 

— on the way; ^IKI^ — nearby; cT ~H~r^T — offering 

obeisance to the sage Bharadvaja; dfiiwidb — as instructed by 
him; — on the great mountain Citrakuta; ^TfcT^sT 

— didst live very happily. 


5. To keep Thy father’s promise (to Kaikeyi) Thou 
didst depart for the forest along with Laksmana and 
Slta, carrying a bow and didst stop and send back the 
citizens who wanted to accompany Thee. Thou didst 
then go to the place of residence of Guha, wearing a 
bark and with matted hair. Crossing the Ganga in a 
boat, Thou didst offer obeisance to the sage Bharadvaja 
who was living nearby and, as instructed by him, Thou 
didst live very happily on the Citrakuta mountain. 

^ pTTfrraRT ^ ^TTrT 

<TT^i ^ | 

— O Lord!; — from Bharata’s mouth; ^rTRT 

— Thy father who was grief-stricken at the 
separation from his son; — hearing about the death 

of; rRT — tormented; dW 3^ — performing Tarpana for 

him; — on Bharata; HI^I ^ — Thy sandals and the 

kingdom; Pisf^r — Thou didst bestow; — Then; ’Tr^T 
— paying obeisance to the sage Atri; 3ffcrf^J?f — the vast 

Dandaka forest; T Tr^T — entering; ^ U S<*>N faTTSf — the Asura 
Viradha of ferocious form; — slaying; $TTT*T^t ^Tm — the 
salvation of sage Sarabhanga; — didst bring about 


6. O Lord! Hearing from Bharata’s mouth the news 
of the death of Thy father due to his grief at being sepa¬ 
rated from Thee and tormented by it, Thou didst 
perform Tarpana for Thy father. Then Thou didst 
bestow Thy sandals as well as Thy kingdom on Bharata 
and, after paying obeisance to the sage Atri, Thou didst 



enter the vast Dandaka forest and slay the Asura 
Viradha of ferocious form and then give salvation very 
graciously to the sage Sarabhanga. 

5TpT^ ^ qfa 

<4^111 0 

^fcTT — After paying obeisance to Agastya; fipHt — 
(Thou), the well-wisher (of the sages); — to the sages; 

- (M — all; — demon; RnET — 
multitude; HTTTTifrT — killing) — killing the whole multitude of 
demons; (tf — piercing in such a way that even the feather 

at the end of the arrow enters the body and causes death); JTPRlWt: 
— didst promise; cT^J ^ — then; gplii — by the sage (Agastya); 
3^1^ fcl^rSfT^ — the divine Vaisnava bow; ^ — and the 

Brahmastra also; — being given; T Tfa — on the way; 

^ndl^ — seeing Jatayu, Thy father’s friend; 1J7T: — again; 
— happily; nlsinei^ — on the banks of the Godavari river; 
— in Pancavati; — with Thy consort; ^71 

mFUhRi — Thou didst live. 

7. After paying obeisance to the sage Agastya, 
Thou, the well-wisher of the sages, didst promise them 
the destruction of all the Raksasas. Then, being given 
the divine Vaisnava bow and the Brahmastra by Agastya, 
and after having seen Jatayu, Thy father’s friend, Thou 
didst live happily with Thy consort on the banks of the 
Godavari, in Pancavati. 

UMI4I: ^4u|<sqi 



bVifad <simMdd ^JT ^ Bnjtf 

3T?Tdl'*ii (c^) — Thou whose powers never know any decline 
(31W — never declining; Tt’stT — power); 5TRTFTT: 

^Muiodl: — of Surpanakha who had approached Thee, consumed 
by passion; — by the entreaties; Piftl5ic*il — having been 

annoyed; eft — sending her away to Laksmana; 

— by him (Laksmana) who was extremely angry; 

fd^ddmi t*di — her whose nose was cut off; E°c(qi — seeing; 
b«cmrl 3infH(dd — who had come to attack (Thee) in great anger; 
m ^ — Khara, Dusana and Trisiras and; 

— more than 10,000 (14,000); 3fT$lTPT — 

Raksasas also; _ then and there; — didst destroy. 

8. Thou whose power knows no decline, being 
annoyed by the entreaties of Surpanakha who had 
approached Thee consumed by passion, didst send her 
off to Laksmana who, in great anger, cut off her nose. 
Seeing her so disfigured Khara, Dusana and Trisiras 
attacked Thee in great anger, but Thou didst destroy 
them as well as their Raksasa followers numbering more 
than ten thousand, all at once. 



^Trarsfa c^TnT: foqft 4^H'Mlfd<i*JlMI<WI*ng || S 

— by 

(his) sister; ttfaff — told; did! — account; fadST — who was 
infatuated (with Slta); — Ravana; 3Ttf^ — ordered; 



— Marica; ^TPUTTkW — the illusive deer) — The illusive deer (which 

was really) Marica who had been sent (ordered) by Ravana who had 
become infatuated (with Sita) on hearing the account about her, 
given by his sister Surpanakha; HTRTIW — by the lotus-eyed (Sita); 
FjfeT — desired; ^T^TcT: — following; 3TWRT — Thou 

didst kill with an arrow; 

— his (Marica’s) fraudulent cry; fcRrfftRT — sent out; — Thy 

younger brother) — who had sent out Thy younger brother (to help 
Thee) because of the fraudulent cry of Marica; cTT — her (Sita); 
<J3 u l : — Ravana; — carried away; — because of that; 

^ 'STR?: — though Thou wert grieved; — 

because of getting a reason for killing him (Ravana); 3RT: — in 
(Thy mind); fan ft — didst feel some joy. 

9. Following the illusive deer which was none other 
than Marica who had been sent by Ravana,who had 
become infatuated with Sita on hearing the account 
given about her by his sister Surpanakha, and which 
deer was desired by Sita, Thou didst kill him (Marica) 
with an arrpw. Then, when Sita sent Thy brother 
Laksmana (to help Thee) on hearing the deceitful cry of 
Marica, Ravana carried her away. Although Thou wert 
grieved at this, Thou didst also feel some joy because 
this gave a good reason for killing Ravana. 

Qv^,)n^nin: cjmh4?t ii io 

— Thereafter; d*41 — searching for the beautiful 

(Sita); — “Ravana; — by killing me; 3lgc1 — 



abducted Thy consort”; ffcT jwi — saying so; Rq <ti^ — 

when Jatayu died; — of the friend (Jatayu); — 

Thou didst perform the funeral rites; — Then; (]( 5 H tt 
— that Kabandha who had caught hold of Thee; — Thou 

didst slay; sHiod — on the banks of the Pampa; Siqfl — after 

seeing (and blessing) Sabarl; fPtTFcT: — getting Hanuman; 

'pPjferPHT: — greatly delighted (Thou wert); (t) 3irtM<)?T — O 
Lord of Guruvayur!; Tift — Deign to protect me. 

10. Thereafter Thou didst perform the obsequies of 
Thy friend Jatayu who died after telling Thee “Ravana 
abducted Thy consort after killing me” and didst go in 
search of Sita. On the way Thou didst slay the demon 
Kabandha who tried to .catch hold of Thee and 
thereafter Thou didst see and bless Sabarf on the banks 
of the Pampa river and wert greatly delighted to get 
Hanuman. O Lord of Guruvayur! Deign to protect me. 

Dasaka 35. 

II 'sfU i mftflqofaq ii 

The Incarnation as Sn Rama (Contd) 

Metre — Sragdhara 


qf^jp tTO FTRR I 




rtS'J — Then; $iHdl — by Hanuman; 4ld: — alliance 

with Sugriva having been brought about; — the corpse 

of the demon Dundubhi; — with Thy toe; f^TWT — 

having flung far away; — Then; hH^II — with one arrow; Wft 
— seven Sala trees; — Thou didst cut asunder; 

— who had tried to kill Sugriva; dlifld — 

Bali of incomparable strength; ^TTiT^TTT 6rdl — having slain by 
employing a stratagem; ^ — Thou; Ru£d<RHd- — tormented by 
separation (from Slta) (Id<6 — separation; ruffled — tormented); 
Hd^l^HlH — near the Asrama of the sage Matanga; ddl^cni 
— didst spend the rainy season. 

1. Then, having entered into an alliance with Sugriva 
through Hanuman, Thou didst fling far away the corpse 
of Dundubhi and cut asunder seven Sala trees with one 
arrow (in order to demonstrate Thy strength to Sugriva). 
After killing Bali of incomparable strength who was 
about to kill Sugriva, by adopting the stratagem ( of 
hiding Thyself behind a tree since Bali was invincible in 
direct combat), Thou didst spend the rainy season near 
the hermitage of the sage Matanga, tormented in mind 
by separation from Sita. 

?TWTf*rarTT ajferTT dlf^ rTT- 

WT ^TPf TPTPf rT^T flM^: || 3. 

3T?T — Then; — at the command of Laksmana; fTTT 

3Tf^rTffT — who had come to Thee in fear; — by Sugriva; 

— in all directions; ^cT — soon; sRlrlHi^unq — for searching 
for Thy consort; — marshalled; rTT TT%4t — that 



army of monkeys; 3i3 T iHi — seeing standing before Thee, 

bowing; — (Thou) who wert very delighted; — 

in th'e hand of (i.e. to) Hanuman; W — a message 

and a signet ring; STTfc?T: — didst give; cT^T — Then; 

— by the monkeys also; — with diligence; HmT hmT — in 

all directions; cqirttqi HhhT — Thy consort was searched for. 

2. Then Sugnva, frightened by the angry words of 
Laksmana, came before Thee and soon marshalled an 
army of monkeys to search for Thy consort in all 
directions. Thou wert delighted to see that army 
standing before Thee respectfully and Thou didst give a 
message and a signet ring to Hanuman for Slta. Then a 
very diligent search was started by the monkeys in all 
directions for Thy consort. 

MH<M i i 


fT: FPTPT — That Hanuman; *3^M Wfal £1 H dH^Ifrl^^IIrl 
dlcwylTfluhuilRt: — (rqtjqirll — an account about Thee; 3il'b u I T l 

— hearing; — which grew; Utx-j — wing; 331^ — very fast; 
flTOTfa — one who flies; CT^TTfrTTTcF} — the words of Sampati; wlrfl U T 

— jumped across; 3TWfftT: — the ocean) — who jumped across the 

ocean on the advice of Sampati who grew fresh wings on hearing 
an account about Thee (Thy deeds as Rama) and was therefore able 
to fly very fast; 3wi4 J lR — in the city (Lanka); — 

seeing Sha; Tc^T — giving the ring; 3£lH tt^r _ 

destroying the garden ( of Ravana); H u l 



— killing Aksakumara; — famous; Vtf — battle) — becoming 
famous for the battle in which he killed Aksa, son of Ravana; 

— putting up with the bondage of Brahmastra (fits — 
putting up with) (let off by Indrajit); — (3TTFT — face) — 

the ten headed Ravana; — seeing; elf i ^ — and Lanka; *<1^1 

— burning down; Stic id — quickly; nlleKr-i ^ — brought the 

crest-jewel to Thee. 

3. Hanuman, who jumped across the ocean on the 
advice of Sampati who had grown fresh wings on 
hearing the account of Thy holy deeds and could 
therefore fly very fast (and who told him that Sita was 
in Lanka), saw Sita in Lanka, gave her the signet-ring, 
destroyed Ravana’s gardens, won fame by killing 
Aksakumara, the son of Ravana, put up with the 
Brahmastra released by Indrajit (Meghanada), saw 
Ravana, burnt Lanka and, returning quickly, gave the 
crest-jewel sent by Sita to Thee (as Rama). 


rlrtllrbi Tlfa 

d? — Thou; 

— army of monkeys; feBRT — conquered) — with the army 
consisting of great warriors like Sugriva, Angada and other monkey 
chieftains which conquered the earth; — setting out; 

— at the shore of the ocean; — 

being approached by Ravana’s brother Vibhisana who sought 
refuge in Thee; — hearing the 

information about the enemy which was imparted to Thee in secret 



by him; (5TI^TT — 

request; 3ilHI®T — becoming in vain; 7PT — (in) anger; STTRT — 
discharged; — the fire missile; ^3TF3RT^r — frightened by 

the power of; T?f^Pi71 — on the words of the ocean) — on the 
words of the Lord of the ocean who was frightened by the power 
of the fire missile released by Thee in anger at his indifference to 
Thy request (to give Thee a way); T T^IHl4 — a way through the 
ocean; efsSTTPJ — didst get. 

4. Setting out with the army consisting of great 
warriors like Sugriva, Angada and other monkey 
chieftains who attacked the earth, Thou wert 
approached at the shore of the ocean by Vibhisana who 
took refuge in Thee. Hearing from him in secret all the 
news about the enemy, Thou didst thereafter get a way 
through the ocean from Varuna, the Lord of the ocean, 
who was frightened by the power of the fire missile 
released by Thee in anger when the request made by 
Thee to him did not evoke any response. 


^t§t: — By the monkeys; stT^ll ■tH I’HlgriPlP : ('JrriTFTT — 
the directions; OTT^rT — brought; PlRRl<*>< — groups of 
mountains) — with mountains brought from all quarters; ^cj 
— having got built a bridge; <Mlci: — going (to Lanka); 

— having as weapons teeth, nails 
(claws), mountains, rocks and palm trees; — with Thy 

armies; ^TiclRl 3fPT?f — having destroyed Raksasas; — on 



the battle field; ’TT — displaying very great valour; 

— Thou with Thy brother; — by Indrajit; 

— being tied down by the Nagastra; : 

(nnunfri: — Garuda; *177^ — wing; ^TT^kT: _ wind) — by the wind 
from the wings of Garuda; — Thou wert soon 


5. Crossing over to Lanka by means of a bridge built 
with mountains brought by the monkeys from all 
quarters, and destroying Raksasas with the help of Thy 
armies (of monkeys) which had as weapons their teeth, 
claws, mountains, rocks and palm trees and displaying 
supreme valour on the battle field. Thou wert rendered 
immobile along with Thy brother by Indrajit by means 
of a Nagastra and wert released by the wind from the 
wings of Garuda. 

TTRTRT || ^ 

3TT — There; ^ — Laksmana; (ttffw 

— blow; Wc[ — slipping off; — life) — who was about to lose 
his life because of being struck by the missile known as Sakti’ 
discharged by Ravana; dld'jfl4)d$l?iyi ,J ll^ (dld^ — Hanuman; 
3TpftcT — brought; ^l u l — smelling) — by smelling the mountain 
of herbs brought by Hanuman; Ml u lM ^d: — having got back his 
life; ^fd^lfad (^<j(d- — deceit) — who had mastered magical 
arts; — Indrajit; °^^ u ld — killed; ^ — Thou; 



— affected by the magical powers (of Ravana); 

3m"3 Fi'i *-mT: — being freed from the stunning effect by 
Vibhisana’s words; ~ — who 

had come making the earth tremble; 3!T'3viM*jnki'' l — and W as 
eating up the entire army; =^<+>*4 — Kumbhakarna; — 

Thou didst kill. 

6. There, Laksmana, who was about to lose his life 
because of being struck by the weapon known as Sakti 
discharged by Ravana and was brought back to life by 
smelling the mountain of herbs brought by Hanuman, 
killed Indrajit who was a master of the magical arts. 
Thou, being very much affected by the magic practised 
by Ravana (like the illusory beheading of Sita) wert freed 
from the stunning effect of that magic by Vibhisana’s 
advice. Thou didst then kill Kumbhakarna who had 
come making the earth tremble and was devouring the 
entire army. 

chariot and an armour sent by 
Devendra; wi — accepting; <ld u lH — fighting with 

Ravana; — with a Brahmastra; <?tclfrl f^T^T — 

cutting off his row of (10) heads; 31*1 til — Sita purified 

by fire; — accepting; — who 

were killed in battle and were brought back to life by the Devas; 

— and whose wounds were healed; — with the army of 

monkeys; tigl^t ^ HFF — along with Vibhlsana the king of 



Lanka; — and with Slta; — in the Puspaka; 

— to Thy own city Ayodhya; ^FTT: — didst go. 

7 . Fighting against Ravana in a chariot and with an 
armour provided by Devendra and cutting off all the ten 
heads of Ravapa with a Brahmastra, Thou didst accept 
Sita who had been purified by fire. The monkeys who 
were killed in the battle were brought back to life by the 
Devas and those who had been wounded were healed of 
their wounds. Then Thou didst depart for Thy city 
AyodhyS along with Vibhfsana and Slta in the Puspaka 


qrrarai ftm! ftre! ?rt i 

^rT^frTW^T fftrTT $ \\ 6 

jftrT: — Pleased with the coronation done with holy 
water; ^oFRPT — more than ten thousand years; 

— Thou didst live happily; ARlc^l — about Slta; TTWTTr 

— because of slander; mPMI eft — her who was pregnant; 

feel — Thou didst abandon; f$T3T — what a pity!; 
— by Satrughna; — Lavanasura; — 

causing to be killed; — the Sudra ascetic — Sambuka; 

5TT^T: — Thou didst kill; cTT^T — Then; — in 

Valrmki’s Asrama; TjcranfcT: fflrIT — Sita who was residing; ft ^ 
TTRJcT — gave birth to Thy two sons. 

8. Pleased with the coronation performed with holy 
water, Thou didst live happily for more than ten 
thousand years. Hearing some slander about Sita who 
was pregnant, Thou didst abandon her. What a pity! 



Getting Lavanasura killed by Satrughna, Thou didst 

(Thyself) kill the Sudra ascetic Sambuka. Then Sita who 

- • 

was residing in ValmikPs Asrama gave birth to Thy twin 
sons Lava and Kusa. (See Ramayana-Uttara Kanda for 

fftrTT rEJ ^ I 

^ snTTrfl’ ii % 

— During the Asvamedha Yaga; 

(Tsiftcl — made to sing aloud) — who had composed the beautiful 
poem (Ramayana) which Thy sons were made to sing; 

3TT?T*TT — by the advice of Valmiki; — (when) Thou; dim 
^ii^cbld — didst desire to take back Sita; 31TfT fsrfcf — she 

disappeared into Mother Earth; ^ — Thou also; $RTlf$r?T: 3T*J; 

— wert requested by Yama (to go back to Vaikuntha); — Then; 

tcft: — on (getting) a suitable reason; — having 

abandoned Laksmana; Wd — Thou Thyself; 

HT35 — along with all Thy attendants who had submerged 
themselves tn the Sarayu; Midi HMlci: — going to Svarga; ( 53 ) TT — 
O Lord!; 3TTST 3^0 — Thy eternal abode Vaikuntha; M J IH: 

— didst reach. 

9. During the Asvamedha Y&ga, on the advice of the 
sage Valmiki who had composed the beautiful epic 
Ramayana and made Thy sons sing it, Thou didst desire 
to take back Sita, but she disappeared into Mother 
Earth. On being requested by Yama to go back to 
Vaikuntha, Thou didst first abandon (and send away) 
Laksmana after creating a suitable reason for it and then 



didst go to Svarga along with all Thy attendants by 
submerging Thyself with all of them in the Sarayu and, 
O Lord! Thou didst reach Thy eternal abode Vaikuntha 
(See Ramayana-Uttara Kanda for details). 

^ f^PTcT 

*T%cT W^TtfrRT^T | 

^ ^ ^ *HH) fqfsb^l ^shMI 0 ! 

H r? oi||fl|dNM || 1 o 

«hlMt|*iTfri<it»r^ 4 i — By extreme attachment and adherence to 
Kama and Dharma; f^^faTra: — the grief of separation; 
hTTFTTrqvjnr — abandoning innocent persons; 'Sift — also; 

'MdrJ — will definitely happen; ■H r 4r$TW?f — indeed for 

teaching this to mankind; rTq TR ^TrqtqrTTT: — (was) this 

human embodiment of Thine; m — if not; rtq — 

for Thee who art ever established in the Atman; 3^ 

•J — how can there be any modification (weakness) of the mind?; 
(i?) ^fb4|u| — O wielder of the discus! — the very 

embodiment of Sattvaguna!; 4q , l4 ) < Tft — Lord of Guruvayur!; H: 

— Thou; oTff*tcl 14 M oTT££| — deign to remove my afflictions! 

10. Extreme attachment thus results in pangs of 
separation and too strict an adherence to Dharma may 
lead to the abandonment of innocent persons. It was 
indeed to teach these lessons to mankind that Thou didst 
take this human embodiment. Otherwise, how can there 
be any weakness of the mind for Thee who art ever 
established in the Atman! O wielder of the discus! The 
very embodiment of Sattvaguna! Lord of Guruvayur! 
Deign to remove my afflictions. 



Dasaka 36. 

II n 

The Incarnation as Parasurama 

Metre — Sardulavikndita 


mt: +M^I | 

ret ^Thdifa ^ 3TT- 

^llni || *) 

The Parasurama incarnation is found in Bh. IX. chs. 15 & 16. 
The incarnation as Datta is mentioned in the I Skandha ch. 3 as the 
6th incarnation. 

— Long ago; R — Thou; 3T^' ^cni — as the son of the 
sage Atri; 3TT?JTRTT — to Anasuya; ^rTlf^TST FF viim: — wert born 
as Datta; — becoming tired of pestering by 

Thy disciples; ^T*T — moving about in peace with 

They wife; — by Kartaviryarjuna, the king of 

Hehaya and a great devotee; — being seen; d tA — to him; 

4 *i<3 1q<M — boons such as the eight Siddhis; MSN — 
giving; ^ ^ — finally death at Thy hands also; 

— didst give. 

1. Long ago Thou wert born as Datta to Anasuya 
and the sage Atri. Being pestered by disciples and 
becoming tired of them, Thou didst wander about in 
peace with Thy wife. The King of Hehaya, Karta- 
vfryarjuna, who was a great devotee of Thine met Thee 



and, (being pleased with his devotion) Thou didst confer 
on him the eight Siddhis and didst also promise death at 
Thine own hands. 

Note: The 8 Siddhis are : — 3Tf^PTT, nffHl, tiRtHi, MftHl, 
mftT: and tTTcfTRPJ | 

FTt*T ^ <?T rl^yfrbHMMci 

^ | 

Framt vj|*4<iPHd1 ^Uj+Ni it 

m\ ^TPT d< l rH^Vjcj<vj1 : FTRT^J II R 

(t) ft — O Hari!; 3T*T rd — Then Thou; 3 (|h^ — the 

boon to Kartaviryarjuna; 61 r4 ^ ^ — to fulfill; cT^T — then; 
cH*sPkl*U3Mci — who had been controlled a little by the might of 
Kartaviryarjuna alone; — who were impious; — 

who were only a burden on the earth; 3iRaci f^j ^ — for 

the destruction of all the kings; — in the line of the sage 

Bhrgu; 'flHsP'ld: — to Jamadagni and Renuka; FTf: ^TPT 

— with the name of Rama; cT^Tr*r^ — as the youngest of 

their sons; 6l->Jlld: — being born; 61 4 -H5 3fm: — didst give 
great joy to Thy parents. 

2. O Hari! To fulfill the boon given to Kartavir¬ 
yarjuna and to destroy the kings who submitted only to 
his might and who were impious and were only a burden 
on the earth, Thou wert born in the line of the sage 
Bhrgu as the youngest son of Jamadagni and Renuka 
with the name of R&ma, to the great joy of Thy parents. 


uTmTiT faeT *TTtTT wfrT aTNT^TFW^T I 



dld l gllfcHlfitcfl : STRTT^ 

to x^cH^mito HTrTT ^ II 3 

— At the age of fourteen; pTs*ii**ii<hiui: — having 
learnt all Vedas; T F*t4<ijl — to the Gandharva King Citraratha; 
H'li't SiiHoni — who had a little attachment; Hint, irfrf — 
towards (Thy) mother; — enraged; — father’s; 

3il5l , !ji — at the command; didisufdddkt: IpTT Pvjrqi — 

cutting off her head along with those of Thy brothers who had 
failed to carry out Thy father’s command; 3f?T — then; Sll'dlO fttf 
— from Thy father who had calmed down; jflqddbi — their 
restoration to life; srrf’Tsf — didst get as a boon; Hldl 3T?f — 
Thy mother also then; T d<ld 3iqnj — didst give Thee blessing;. 

3. At the age of fourteen, having mastered all the 
Vedas, Thou didst cut off Thy mother’s head at the 
command of Thy father who was enraged at the slight 
attachment which Thy mother appeared to have towards 
the Gandharva king Citraratha and also the heads of 
Thy brothers who had failed to carry out Thy father’s 
command. Then Thou didst get them restored to life by 
Thy father after he had calmed down. Then Thy mother 
also did give Thee her blessing. 




— Then; ft31 — by (Thy) father; — for pleasing 

(Thy) mother; eddlgdftdsidi: — (fddlgd — brought by prayer; 
ft d d — heaven) — which has the divine cow Kamadhenu brought 



by prayer; Ri'tf Icf — from Thy Asrama; 1 J 7 1T: HITT — on the 

words of the sage Bhrgu; JTf*IFT — setting out; RhPkI — in the 
Himalayas; ‘llOnfci ^fTTJ^T — worshipping Siva; ?TsS3T — 

having got his battle-axe; — killing the Asura 

mentioned by him (Siva); ^igioiiRt^ Him: — having got various 
divine missiles; — then; ^icbciflui^Rl — the sage Akrtavrana; 

— getting as a friend; — Thou didst return 

to Thy Asrama. 

4. Then Thy father Jamadagni brought the divine 
cow Kamadhenu to his Asrama by prayer to please Thy 
mother Renuka. Leaving that Asrama Thou didst go to 
the Himalayas on the advice of the sage Bhrgu and after 
worshipping Siva there Thou didst get his battle-axe and 
didst kill the Asura pointed out by Siva. Then, after 
getting various divine missiles and making the sage 
Akrtavrana Thy friend, Thou didst return to Thy 

fr^fr^TI qfrj^PT: £4w*cirai ^T: | 

tit nffera ^rrft 

^dn^in: (STRUTS — hunting) — who had come (to the forest) 
for hunting; — Kartaviryarjuna; — 

with the various dishes, etc. obtained from Kamadhenu, c^frTTT — 
by Thy father; ^R^Toicd — entertained; J ld : — who had gone to 
his capital city Mahismati; q j 4R^ai'cji — on the advice of his evil 
counsellors; — again; Tr sfrcj — to buy the cow; dlPdct 
— he sent his minister; ^5h lJ i 

f: — the sage who obstructed; TTWSfa — killing; HTtT — 



angry; — the army) — whose entire army was killed by (the 

soldiers emerging from) the cow which was furious because the sage 
Jamadagni was killed when he prevented the soldiers from taking 
away the cow; — by that evil emissary; den: frf: — the 

calf was taken away. 

5. Kartaviryarjuna who had gone to the forest for 
hunting was entertained by Thy father with the various 
items of food, etc. obtained from Kamadhenu. After the 
King returned to his capital city he sent his minister to 
buy the cow from Thy father on the advice of his evil 
counsellors. When Thy father prevented the soldiers of 
the king from taking away the cow, they killed Thy 
father. Angered at this, the cow destroyed all the soldiers 
of the king with the help of warriors who emerged from’ 
her. But that evil emissary managed to steal the calf. 

01| Pd te fl ^fTT ^3TT ?TTR | 

__ Then; ^pBKKifiRfcfrl)d tTRH dsb!(^pF5TJ\rflfdrl — 
brought, back to life by Sukra) — Thou who wert very angry after 
hearing the words of Thy father, who was brought back to life by 
Sukracarya; ^ldH6"k<tTfdl£d (TTf^fflTf — brought) — brought by 
Mahodara (an emissary of Siva) who was meditated upon by Thee; 
cE 31T 9TTP5 — carrying the bow, battleaxe and arrows; 

TTR — with Thy friend (the sage Akrtavrana); 

(37^>: — horse; — charioteer) — having got into the 

chariot with horses and charioteer; Hlfe^Hcfl — entering 

Mahismatf; — through words; felfclHdl — (when) the king; 



TcH — did not give back the calf; HIT HHTR^IT: — didst 

start a battle. 

6. Then, after Thy father was brought back to life by 
Sukra and being filled with anger on hearing his words, 
Thou didst set out in the chariot with horses and 
charioteer and carrying the bow, battle-axe and arrows 
brought by Mahodara, an emissary of Siva, who was 
meditated upon by Thee, along with Thy friend, the sage 
Akrtavrapa. Entering Mahismati, Thou didst start a 
battle with the king when he refused to give back the calf 
when requested to do so. 

— Kartavirya, the king of Hehayas; 4dl u ll 3l<4cld — with 
ten thousand sons; H^STtH: — seventeen; — 

Aksauhims; HfRNpftfH: — great commanders; U 

— and numerous, friends; f Rh cl I HH: (^TRT^FT — battle) — 
fighting a fierce battle; HU: — soon; 

! (^CK — battle-axe; TTU — arrow; — destroyed) 

— whose entire army was destroyed by Thy battle-axe and arrows; 
^flfdH^dd'cftl^dd^: — who was left with only those sons who 
had fled in fear (and thus escaped death); cHt 3ll4d^ — fought with 

7. Kartavirya, the king of the Hehayas, fought a 
fierce battle with his ten thousand sons, seventeen 
Aksauhinfs, great commanders and numerous friends. 
But soon his entire army was destroyed by Thy battle-axe 



and arrows and he was left with only those of his sons 
who had escaped death by fleeing from the battle-field 
in fear. Then he attacked Thee. 

GImt ft ^ || ^ 

?PTRT: - 

fi i M m I i < rH I Ji H cfWf VI m it T 9 P b A\ 1£<i" a < 6 W^fT^ 

eftcRT STfM ^ h 4<N|: jTH cRT ^RT: 

<Tg?TFT Ref 3RTFrftfrr cTRTfcm ^ 

?T7RTft>T ^TFSrrfbT rf RR I 

3TR _ Then; dlHNlRdH^MdcteltsrTVmciiq^lHiil^^^HcH- 
— who had innumerable weapons which he wielded with 
the thousand powerful arms with which he curbed the pride of 
Ravana, by impounding in sport the waters of the Narmada and 
making Ravana almost drown in them; — that Kartavirya; 

— blocking; 3^(4 3TPr — (when) even the discus given 
by Visnu; — was powerless against Thee; c^t ?ft 

— realising Thee to be Visnu; — meditating on Thee 

with joy; 4ch — and thereby purified of all sins (or whose 
hands were all cut off); — Thou didst kill; H: rt TT 3PTT9 

— he attained to Thy supreme abode. 

8. Then, Kartaviryarjuna who had innumerable 
weapons which he wielded with his thousand powerful 
arms with which he had once curbed the pride of Ravana 
by impounding the waters of the Narmada in sport and 
releasing them suddenly, making Ravana almost drown 



in them, was defeated by Thee. When he found that even 
Visnu’s discus was of no avail against Thee, he realised 
that Thou wert Vi§nu Himself and meditated on Thee 
with joy. Thou didst then cut off his hands (or purify 
him of his sins) and kill him, as a result of which he 
attained to Thy supreme abode. 

♦iit'imi nVi <3 cm I 

^3R7R fa:#^RTT II S 

— Thereafter; (3RftcT — angry) — by 

the angry sons of the Hehaya king Kartavlrya; rfT^ — (Thy) 
father being killed; — many times; IT 7 T OT^TFTT — who beat 

her breast; r^FT — Renuka; PffiW — seeing; mUi wfcisil — 
taking a terrible vow; ^ — Thou; ^MlTlcK^JF^T (^TM — 
meditation; 3TFftcT — brought; T*T — chariot; — weapon(s)) 

— with the chariot and weapons got by meditation; — in 

all the quarters; ^rf^TT^ — the Ksatriyas who were enemies 

of Brahmanas; — fighting with battle-axe; — 

(and) with arrows; — the earth; f'TSlBiqi — devoid of 

Ksatriyas; — didst make. 

9. Then, on Thy father being killed by the angry 
sons of Kartaviryarjuna, Thou didst take a terrible vow 
on seeing Thy mother Renuka wailing and beating her 
breast many times. With the chariot and weapons got by 
meditation Thou didst fight against the Ksatriyas who 
were enemies of the Brahmanas in all the quarters and 
didst make the earth devoid of Ksatriyas. 



Note: It is said that when her husband was killed Renuka beat 
her breast 21 times. Therefore Parasurama fought against the 
Ksatriyas 21 times and annihilated them. 

^ WT# fll^H ^FT ^T: 

3R — Then; ^31^ — Thou; dlrll^flcj^cf)^ (rTRf — father; 
^vTjflq-iq?^ — who brought back to life) — having brought Thy 
father back to life; — thrice seven times (21 times);' 

— defeating all the kings; 

1 r : ^ — vast lake) — in the vast lake of blood known as 
Samantapancaka; — performing the rites for the 

ancestors; Tt — in a sacrifice; 3ilWTTf^ — to Kasyapa and 
others; Wf — giving away land and other wealth; 

— then; — fighting with Salva; 3PJ PigPi^Rt 

— “Krsna will kill him”; ffrT — thus; <g*nc — by Sanaka and the 
other sages; ^€U<^ STftcT: — Thou wert restrained from the fight. 

10. Then having brought Thy father back to life and 
defeated all the kings twenty-one times, Thou didst 
perform the rites for ancestors in the vast lake of blood 
called Samantapancaka. In a sacrifice Thou didst give 
away land and other wealth to Kasyapa and others. 
Then, while fighting with Salva Thou wert restrained 
from continuing the fight by Sanaka and the other sages 
who told Thee that Krsna would kill Salva. 

Note: The fight with Salva does not find mention in the 



T-qfH l frl l P lI dMW^ ^WTJTTTT 

trt+ufafa s^iRmwnA: I 

u||A»4W^<1l«WI<iMftaT foF«j 
yni<i[^n^tdi HT$T *il^ 1111 

(t) ’J^pTcT, 3T^$T — O Lord of Guruvayur, (who wert) Parasu- 
rama!; 316^1 — abandoning (Thy) weapons; 

(TR — mountain) — on the Mahendra mountain; TT — 

performing penance; — thereafter; T Tt+>*J|T^f^r — upto 

Gokarna; HFTCTT nlsidi — submerged by the sea; *K U H — the 
earth; tP^T — seeing; tTFT& 3ff?RT: — being requested by sages; 

(GffiT — meditated on; fWT — bow; 

— mounted; 3H<HIW — fire missile; dfad — frightened) — which 
was frightened by the fire missile mounted on the bow obtained by 
meditation; ftRj — the ocean; ^$4 u li^ — by the throwing of a 
Sruva, the ladle used in a sacrifice; 3ofll4 — pushing back; 

— Thou who didst bring up the land of Kerala; TT HT3T 

— protect me. 

11. O Lord of Guruvayur who wert Parasurama! 
Abandoning Thy weapons, Thou didst perform penance 
on the Mahendra mountain. Finding the land upto 
Gokarna submerged by the sea, Thou, at the request of 
the sages, didst frighten the ocean by mounting a fire 
missile on the bow got by meditation, didst push the 
ocean back by throwing a sacrificial ladle and didst 
bring up the land of Kerala. O Lord! protect me! 

Note: The reclamation of the land forming Kerala from the 
ocean is not mentioned in the Bhagavata. This story appears in the 



II 3T«T zm&w- || 

Dasaka 37 

II || 

The Prelude to the Incarnation as Krsna 

# • • 

Metre — Sardulavikridita 

^ ^ ^TTcTT ^IrTH | 

^T^TjT^RT f^fcT^T 

m ^U\*\k \\ ') 

(t) HFSFP^cFTt — O Lord Hari, who art pure Bliss itself!; 

— Long ago; — in the battle between the Devas 

and the Asuras; ^ — those (Asuras) who; r^r^xli: — though 

slain by Thee; — because of their residual Karma; ^ — 

they; did T *JLdi: — did not attain liberation; — 

(and) who were (therefore) born on this earth again; ^TT f^(d*ITF — 
of those Asuras; M\i^\ — by the burden; *jf*L ^Uf^cTT — Mother 
Earth who was very much tormented; 5 TT 3TPT^ — by the 
Devas who had already arrived earlier; — who was sought 

as refuge; — Brahma; TTT — reached. 

1. O Lord Hari who art pure Bliss itself! Long ago, 
in the battle between the Devas and Asuras, some Asuras 
who were slain by Thee did not attain liberation inspite 
of that, because of their strong residual Karma. They 


were therefore again born on the earth. Mother Earth, 
being very much tormented by the burden of these 
Asuras, went to Brahma to whom the Devas had already 
come seeking refuge. 

Note: 1. A person who meets with death at the hands of the 
Lord normally gets liberated from further birth. But in the case of 
some Asuras the residual Karma was so strong that they had to be 
born again. 

2. Following the rule that there should be at the 

beginning, middle and end of a work, the auspicious word 
appears at the commencement of this work, and in this dasaka and 
the word in the last (100th) dasaka. 

3. Mother Earth went to Brahma taking the form of a cow 
Bh X chs 1 & 2 are condensed in this dasaka. 

ft ft 

<TW*T FnT 3 fa^TTTt | 


^HT cKHifa qftrft ^ Wrt Ft II * 

(^) Ft — O Lord, the remover of all sorrows!; FT FT — “Alas; 
^'1^fft % lK*t^TTTT — (’jit’TlT — heavy burden, nfadl — crushed) 

— crushed by the heavy burden of wicked people; — into 

the Ocean (of causal waters); 41^1 — about to fall; ^cTT t TTFRT — 
protect this (me); — Alas; ^ fT3$TcTT — about my helplessness; 

— please ask these gods”; ?r4if$4^t4?ii4fcld$Tt 

— — much lamentation; — helpless) — who was 

lamenting in this manner in distress; *Tiff — the earth; 3TRTfa^I — 
seeing; ^Idl — Brahma; 4Rch *dMl dddlfd — the faces of the 
gods standing all around; — looking at; 'Hd-rl — 

meditated on Thee. 



2. O Lord! Brahma, on seeing the Earth who was 
lamenting in great distress, saying “Protect me who am 
crushed by the heavy burden of wicked people and am 
about to fall into the Causal waters. Please ask these 
gods here about my helpless state” and so on, and after 
looking at the faces of the assembled gods, meditated on 

Note: In all difficult situations, meditation on the Lord is the 
proper course. 

^ ^T: qfcjJT 

h# effort 'rWW 

rT Ttpfe viWlfcftl ricll&Hq || \ 

^T : — “O gods!; — the words of the Earth; 

*T^ — are indeed true; 3TFTT: — Her; ^cii ^ — and your; 
T§i u ifct*rt — in the matter of protection; ef^Tinfci: f% — Mahavisnu 
alone; — is capable; TT — All of us; — led by 

Siva; ?cT’ — from here; — quickly; — to the Milk 

Ocean; 7 Tr^T — going; <T drdl — prostrating before Him; — 
shall sing hymns of praise.” ffcT — thus; ^ — the Lotus-born 

(Brahma); — told them; HTO — All of them together cT^ 

3TRftcR ^ — then went to Thy abode. 

3. Then the Lotus-born Brahma said, “O gods! 
What the Earth has said is true indeed. Lord Mahavisnu 
alone is capable of protecting her and you. All of us, led 
by Siva, shall quickly go to the Milk Ocean and take 
refuge in Him with hymns of praise”. Then all of them 
went to Thy abode. 



ft W: ti^MI 

HKs4M : qTWRT 5OT d«l«u4dl*l || Y 

ft _ They; (^T — pleasant; 3lPlti — 

breeze; $TTfeT — made beautiful; — milk ocean) — of the 

Milk Ocean where there was a pleasant breeze; tftt — the shore; 
iTcTT: — having gone; — with minds fixed on 

meditating on Thy feet alone; ttffcll: — had assembled (stood 
together); cliq^ — then; H: ’Tr^ltST^: — (mql'fl — lotus) — that 
Lotus-born (Brahma); c3Sl^ — Thy words (voice); tf^ft — 

hearing in his own heart; ^TPT^FJ — making all happy; 

Afrtdlri — said; ^IcMHI — “By the Supreme Lord 

Himself; 3fij 3ll<99ld: — I have been spoken to ci5i<w 3u<*)u4nl 
— listen to those words.” 

4. Having gone to the shore of the Milk Ocean 
where a pleasant breeze was blowing, they stood 
together, with their minds fixed solely on meditating on 
Thy feet. Then Brahma heard Thy voice within himself 
and said, “I have been spoken to by the Supreme Lord 
Himself. Listen now to His words” and made all of 
them happy. 

Note: Brahma chanted the Purusa Sukta (Bh. X. 1.20). 

frTr^TFT Wfa ffts? HMUIrMHI 




— “Of the gods; ^ — and of the Earth; ^A: 

— (caused) by cruel kings; ^T^TT — the sad state (suffering); 

— I know; H: ^ — That I; — for its removal; 

fMWCHdl — as a complete incarnation (with all My powers in full); 
qiqqq^ — shall be born in the clan of the Yadus; ^T- — 

The gods; — as part-incarnations; Hd*^ — shall be 

born in the Vrsni clan; 3dl'^-di: ^ — and the divine damsels; 

— to serve Me; 313H1 — shall be born on earth”; ffrT 

cqcflqqqq — These words of Thine; — Brahma; 

— told (the Devas). 

5. Brahma told the Devas these words of Thine — “I 
know the suffering caused to the gods and the Earth by 
cruel kings. For the removal of that suffering I shall take 
birth in the Yadava clan as a complete incarnation. Let 
the gods be born in the Vrsni clan as part-incarnations. 
Let the divine damsels be born on earth to serve Me”. 

^IT ^ddH^HI^ddSdMI H || ^ 

(t) — O Lord; l^M — which were extremely delightful 

to the ears; ^ — Thy words; — hearing; — all of 

them; - (did*^41 — Thy compassion; 

— nectar; — who were pleased) — being very happy 

on receiving the nectar of Thy compassion; ft'dfftci — 

(fqqfftrt — freed from sorrow; TOP tT — mind) — with minds free 
of sorrow; Url^ — had gone away; — made very 

sacred by Thy presence; Id<s4lrl — the famous; — in the 

city of Madhura; W- TRT — that king, the son of 



Surasena; 5^’T’T'TT — the fortunate daughter of Devaka; 
faef — married, it is said. 

6. O Lord! When, after hearing Thy words which 
were extremely delightful to the ears, all the gods left, 
being very happy to have received the nectar of Thy 
compassion and with minds free from sorrow, King 
Vasudeva, the son of Surasena, married Devaki, the 
fortunate daughter of Devaka, in the famous city of 
Madhura, made very sacred by Thy presence. 

Note: ^ P'dfedl gft: — — Madhura, 

where Bhagavan Hari is ever present” — (Bh. X.1.28) (Also written 
as TTspT). 


^dd<<l qfa I 

IntffT dnlRd: 

H $ EnpTfnT^TdT cT^f || tf 

3T«t — Then; <Sfil6ldRtdl — (331? — marriage ceremony; 

3T3ffrrft — at the end of) — at the end of the marriage ceremony; 
defiedgvfl: — Her (Devaki’s) brother; — Kamsa; r TT d'-HMdd 

— honouring these two (the couple); — as the charioteer; 

TW — in the chariot; T TrT : — while going; tjRt — on the way; 

c3T — “You wicked man; ^TFTT: — her eighth son; IFcd 

— will kill”; ifcf ^t^TtT^TT — thus, coming from the sky; T\ 

— by Thy voice; ifftcT: — being told; W- ^ — he (Kamsa) indeed; 

— in great fear; 3iPrlcMidl — who was nearby; rl— 
the beautiful (Devaki); — to kill; — the sword; — 

took; IFtT — alas! 

7. Then, at the end of the marriage ceremony, 
Devaki’s brother. Kamsa, in order to honour the couple, 



became their charioteer. While going in the chariot, he 
was told by Thy voice coming from the sky — “Her 
eighth son will kill you, wicked man’’. Very much 
frightened, Kamsa drew his sword to kill the beautiful 
Devaki who was near him. Alas! 

rTt FTTn^- 

33^? ^uicHmii^iPki i 

nfci: — The wicked (Kamsa); c!T — her; I^H — by the 
hair; — catching; — of Vasudeva; — by 

repeated conciliatory words; *Tt — not releasing; JT: — 

then; 3i ichoii4 u iRki — (TlfrT^ — child; JT — surrender; Pin 
— word) — at the offer to surrender his children; rfTrT: — being 
satisfied; TRT — went home (The word in the masculine 
is used only in the plural, but the meaning is singular); 3R — then; 
rTm 3lftri — though surrendered accordingly; 3THT — 

Thy first-born brother; 3TTTt — that Kamsa; — out of love; 

^ ~ did not kill; (|) — O Lord!; — even in 

wicked people; — occasionally; sfh — a very 

compassionate heart; % — is seen indeed. 

8. The wicked Kamsa caught her by the hair and did 
not let her go inspite of the many conciliatory words of 
Vasudeva. Then, satisfied at the offer of surrender of all 
children to him, Kamsa went home. When Thy first¬ 
born brother was accordingly surrendered, Kamsa, out 
of love, did not kill him. O Lord! Even in wicked people 
a compassionate heart is seen occasionally indeed. 



Note: Vasudeva’s words to Kamsa contain the sublime teachings 
of the Upanisads — See Bh.X.1.37 to 45. 

Tg 5HTt I 

r^l»u4 II ^ 

fliqq, — At that time; c^RTfT ^ — in accordance with Thy 
will alone; H: dK^Pi: — that sage Narada; — the Bhoja 

King Kamsa; — told; 3T7JtT: — “You are all Asuras; qqq ; 
q ^T: ^ 'T'J — and the Yadus are indeed Devas; 5PTt, *T 

— O King, do you not know?; *tNl4) fT: ?ft: — that Hari, the 

master of Maya; — at the prayer of the Devas; »tqs*t<^rl 

— for killing you; — is going to be born”; ffct 3113^4 — 

hearing this; — that Kamsa; — the Yadus; 3T^*IT<3 — 
drove out; — the sons of Vasudeva; 3T1P5 ^ — killed 


9. At that time, in accordance with Thy will alone, 
the sage Narada told Kamsa — “O King, do you not 
know that you are all Asuras and the Yadus are Devas? 
Hari, the master of Maya, is going to be born for killing 
you at the request of the Devas”. On hearing this, 
Kamsa drove out the Yadus and also killed the sons of 

JJF^ fl^d+Dl^m+tfeHdl rdrtUu||T<Hiqq| 

Ofeufi oTqfo | 


H ^rf^FT <TTT 4% ^ II °i 0 



*TT: — O Madhava!; fibril — (when) the king of 

serpents, Adisesa (^T%: — serpent); H L ciHn'4rfT JTTH — entered the 
womb (of Devaki) at the seventh pregnancy; — at Thy 

prompting; — by Yogamaya; — was taken to (the 

womb of) Rohini; ^ 3TfT — Thou, who art 

Existence — Consciousness-Bliss ^cPIT: jich — 

Devaki’s womb; Fq^F$T4 — didst enter; (t) — O All- 

pervading, Krsna!; — Being well-praised by the 

Devas; ?T — that Thou; $ 0 J i— my host of ailments; 
— removing; TO ^F4 t 1 — supreme devotion; 3ft — bestow. 

10. O Madhava! When Adisesa who had entered the 
womb of Devaki at her seventh pregnancy was, at Thy 
prompting, transferred to the womb of Rohini by Yoga¬ 
maya, Thou, who art Existence-Consciousness-Bliss itself 
didst enter Devaki’s womb. O All-pervading Lord, 
Krsna! May Thou, who wert well-praised by the Devas 
(while in the womb) deign to eradicate all my ailments 
and bestow supreme devotion on me. 

Note: For the praise of the Devas, see Bh. X.2.26 to 40. 

Dasaka 38 

The Birth of Sri Krsna 

• • • 

Metre — Vasantatilaka. 

Bh. X. 3.1 to 49 is condensed in this dasaka. 




— O Lord who art Bliss itself!; ^ 3f^r0t 
JTP^ — When the time for Thy incarnation approached; 

— lustrous; — Thy body; 

PiO'MHI'JI — emanating) — emanating from Thy lustrous body; 

— like the rays of brilliance; — by thick 

dark clouds; Sit an^^rft — covering the sky; — the rainy 

season; fael — did indeed shine. 

1. O Lord who art Bliss itself! When the time for 
Thy incarnation (as Krsna) approached, the rainy season 
shone with thick dark clouds, which looked like rays of 
brilliance emanating from Thy lustrous body, covering 
the sky. 



— By the rain waters; 3TT?TT^J — (when) all the 
directions (quarters); — had been cooled well - 

(when) good people; — (3TT?llffr~rl — What 

was wished for; — getting; — overwhelmed;) — were 

overwhelmed (with joy) on getting what they had been wishing for; 
JT^FTFIT faftT — at midnight; — when the moon 

was rising; BMhdl 3^$ll4g: — the remover of the sorrows of all the 
three worlds; f? ^llfckldl: — Thou didst appear on this earth. 

2. When all the quarters had been cooled well by the 
rain waters and when good people were overwhelmed 
with joy on getting what they had been wishing for (i.e. 
the Lord’s incarnation), Thou, the remover of the 



sorrows of all the three worlds didst appear on this earth 
at midnight when the moon was rising. 

AmiRi^ qR3Rr*r *jfrnt% n \ 

STf'f — Though only a child (in appearance); 

— having all the divine majesties; xjy(r^0c<*)e<fci^-q6H*nTTT 

— shining with a crown (faifte), bracelets (4id=h), shoulder 
ornaments (^1^), and necklaces (fTT)l 

— spreading lustre all around with conch ( 

(qiR'fl), and mace ( J IQl); AyiRl^'l 3^1 — with a form which was 
dark blue like a cloud; — in the lying-in chamber; nRARtSf 

— Thou didst shine. 

3. Though in appearance a child, Thou didst have all 
the divine majesties and didst shine in the lying-in 
chamber with a crown, bracelets, shoulder ornaments 
and necklaces, spreading lustre all around with Thy 
conch, discus, lotus and mace and with a complexion 
which was dark blue like a cloud. 

(t) _ o Vasudeva!; 

^3 W "TcrfrT cT«TT 



tHc-f l ’T Pn: ftwifMl: (Wl) g^T^f^TFJIT 

^:) — by the side-glances marked by shyness of Laksmi who 
shone, resting comfortably on Thy bosom; — of that 

house (the prison); — the inauspiciousness 

caused by the wicked Kamsa; — as if wiping away; 

iq^fjK — Thou didst shine. 

4. O Vasudeva! Thou didst shine in that prison, 
wiping away, as it were, the inauspiciousness caused by 
the wicked Kamsa with the shy side-long glances of 
Laksmidevi who was resting comfortably on Thy bosom. 

^ — Vasudeva, indeed; : Stft' — even to 

the minds of sages who have become pure by spiritual disciplines; 
^<R^RT — distant (not accessible); — form; — with 

his own eyes; — on seeing; — 

— tears of joy; — horripilation; — 

choked voice; 3TT^ — moist (melting) — melting with tears of joy, 
horripilation and choked voice; WnT — Thee, who 

art like honey for the eyes; ^13 — praised. 

5. Vasudeva, on seeing with his own eyes Thy form 
which is not accessible even to the minds of sages who 
have purified themselves by spiritual disciplines, shed 
tears of joy, had horripilation all over and with a choked 
voice praised Thee who art like honey for the eyes. 



<Wwyi$<> y^- 

ftryrf^ tjfcJrlH fat ^Tt5»J: || ^ 

(t) 1 TT 1 J^y — O Lord, the Supreme Being; 

— (di43p£l — the creeper in the 
form of all sorrows; fd^T 1 — cutting down; TTT — sharp sword; FT 1 ? 

— like; 'tadn'ilRicllfl: — the playful side-glances) — whose playful 

side-glances are like a sword which cuts down the creepers in the 
form of all sorrows; 4<fk — shower Thy grace; — 

with Thy side-glances laden with compassion; 7 TTF r 3t4Njb — * 
remove all sufferings; fcqiR — thus; ^Rtrld — by him who was 
filled with joy; far ^cT 3PJ- — Thou wert praised for a long time. 

6. Thou wert praised for a long time by Vasudeva 
who was filled with joy, with such words as — “O Lord, 

O Supreme Being! Thy playful side-glances are like a 
sword which cuts down the creepers in the form of all 
sorrows. Shower Thy grace on me! Remove all my 
sufferings with Thy side-glance laden with compassion. 


wHWtapppr: i 

mi41hvji^h^ih airraid rn^it 
’ffijftlTT II ^ 

— tears; 3TTCtJ7TT — made wet; 
— creeper-like body) — whose creeper-like body had been 

made wet by tears (of joy); HI3I ^ — by (Thy) mother also; tnH: 

— by hymns; — whose excellences were praised; 

— the abode of mercy; — Thou; TT^TT — to those two 



(Thy parents); HfWl — about (their) two previous births; 

yfriqltZT — enlightening; Pki — as desired by Thy mother; 

— the form of a human child; — didst assume. 

7. Thou, the abode of mercy, whose excellences were 
also praised by means of hymns by Thy mother whose 
creeper-like body was bathed in tears of joy, didst 
enlighten Thy parents about their previous two births 
and then didst assume the form of a human child at the 
request of Thy mother. 

Note: In the Svayambhuva Manvantara, a royal sage by name 
Sutapas worshipped the Lord along with his wife Prsni. When the 
Lord appeared before them they asked for a son like Him. This 
request was repeated by them three times. Since no one else could 
be like the Lord, He Himself took birth as their son and was named 
Prsnigarbha. They were again born as Kasyapa and Aditi and the 
Lord was born to them as Vamana. They were now born as 
Vasudeva and Devaki. Since they repeated the request thre e 

they took three births, in each of which the Lord was born__ * 

son. (See Bh. X-3-32 to 45) 

r3T 8W4H*£T farlfcmi4Hl4- 

wm ii c 

rT^ — Then; W- — that son of Surasena (Vasudeva); 

nldlftrl: % — at Thy prompting; — with the daughter 

of Nanda; ^ ^T^TRT — Thy interchange; — to bring 

about; ^TT^f: — by sages; — conceivable only by the 

mind; — in (his) two hands; — 

— sitting on a lotus; — Q un, : , r cv v Qr> ‘ < ^ 

— attractive) — looking as attractive as a young swan on a lotus; 
r^t — Thee; — took. 



8. Then, at Thy prompting, Vasudeva took in his 
two hands Thee who can only be conceived in the mind 
by even great sages, in order to exchange Thee with the 
daughter of Nanda. Thou didst then (in his hands) look 
as attractive as a young swan sitting on a lotus. 

Note : The good fortune of Vasudeva in being able to hold in his 
hands the Lord who is not physically accessible even to sages is 
brought out here. 

tttyiuiiq ram 

5lt: FTC sqsjfe fitted: || ^ 

aT«t — Thereafter; — at Thy prompting; 

— in the house of the cow-herd (Nanda); Jiim — born; <tbiPisti — 
Yogamaya; to - all the inhabitants; - 

caused to fall into deep slumber; f? fm — what is there to 
wonder at here?; — when; ^lld — very well-secured 

(locked); Sit: — the inanimate doors w<t — opened 

by themselves. 

9. Thereafter, Yogamaya, who was born in the house 
of Nandagopa at Thy prompting, caused all the 
inhabitants (of Gokula) to fall into a deep slumber. 
What is there to wonder at in this, when even the 
inanimate doors which were securely locked opened by 

Note : Maya makes impossible things happen — ^fcdMCdl - 
hi<4I — (Sankara’s Mayapancakam). 



^ft?T jpt II i ° 

3T«T — Then; *t"4clH: ?T: — that most fortunate (Vasudeva); 
^R L hU|cj|R.riqiRui| — (^R<+>u| _ many hoods; <3lRfl — warded 
off (protected against); 3iR — rain water) — Who protected him 
from the rain with his many hoods *tRi<{lhcl'i — lighting up (the 
way) with his gems; — by Adisesa; hsRicihST: — being led 
along the way comfortably; — carrying Thee; 

— did set out; (t) — O Lord!; tT: 3R ^ — May that Thou; 

— the force of my ailments; ^TT$R — deign to 

, eradicate. 

10. Then that most fortunate Vasudeva set out, 
carrying Thee, protected from the pouring rain by 
Adisesa with his many hoods and led comfortably along 
by him, lighting up the way with the gems on his hoods. 
O Lord! May Thou be pleased to eradicate the force of 
my ailments. 

Dasaka 39. 

II || 

Bringing Yogamaya from Gokulam, etc. 

Metre — Prthvl 

<E f? K l rHu1 i q | 



Srafa cTr^JIT^ || <) 

3HT — This scion of the Yadu dynasty — Vasudeva, 

*T^rT — carrying Thee; — setting out; '^fw^icH'Jii 

— the river Yamuna; W^ltll^T^PTTT — overflowing with water 
reaching upto the sky, as it were; — saw; ?T: Bf^RTlPT: — 
That huge collection of water; — however; — 

Caused by Indrajala (magic); — like a flood rTc^TWT^ — 

that very moment; MH5*hdi — measuring only upto the top of the 
feet; (hhs — top of the foot; — measurability) — 

became; 3T?t — What a wonder ! 

1. When Vasudeva set out (for Gokula) carrying 
Thee, he saw the river Yamuna overflowing with water 
which seemed to touch the sky. That very moment 
however, the water measured only upto the top of his 
feet, as if it was only a flood conjured up by magic (and 
not real). What a wonder! 

Note: Though the river was in spate, the water came only upto 
the top of his feet when he stepped into it. The Bhagavata says that 
the river became fordable, just as the ocean gave a passage to Sri 
Rama - *TFf f^t: q^:| — (Bh X.3.50) 

WrTWTfcR rTr^T- 

^tf rtf) — in which cow¬ 
herd women were fast asleep; f'PJct — gently; — 

^Ttprat ^tPTT cTT) — a girl was crying; 



(3TTT9RTT: — open; q-.qiHi*!: — doors) — the doors were lying open; 
T$jMqilcq>i — (that) cow-herd’s house; 31Tfa$FJ — entering; 3PT — 
that Vasudeva; *19^ — Thee; n<iqflpqq> — on the labour bed (of 
Yasoda); — placing; flrqqi^ — from that place; qiHcqcqqii 

— the seeming female child (really Yogamaya); qgr! — taking; 
^Tcf: — quickly; — his own city (Madhura); — 

returned to. 

2. Vasudeva entered the house of the cow-herd 
(Nandagopa) in which the women were all fast asleep, a 
girl was crying gently and the doors were lying open. 
Placing Thee on Yasoda’s labour bed, he took the 
seeming female child (really Yogamaya) from that bed 
and returned quickly to his own city, Madhura. 

Note: Yogamaya was born to Yasoda just before Vasudeva 
reached Gokula. Being very tired, Yasoda and all the other women 
there fell asleep without even knowing whether the child was a male 
or a female. The gentle cry of the child helped Vasudeva to locate 
the labour bed and to exchange the two babies. All this was due to 
the power of Maya. 

f^^Thr^^' l ^frdRd^NdH ^tTTTT- 

rRT: — Then; cqd^Kd^fHdPiq^idci^clrqjv qqidqi 

— rT^ r^T'J^TT (Thy younger sister); rTFTT (by her 

cries); SfftdT f^T^T (sleep was disturbed); ^TT (whose); (by them); 

5^f^T:(Who ran fast); — (the host of soldiers); 

(informed); (by the news of the delivery) — by 

the news of delivery brought by the soldiers whose sleep was 
disturbed by the cries of Thy younger sister and who ran fast (to 



him); ^ — itself; — agitated; — 

— loose, untied; ia^i(7K : — lock of hair) — with 
dishevelled and untied locks (of hair); cqRd — immediately; 

— rushing; — Kamsa; 3Tiv — looking dissatisfied; 

^RiRi<w*><; — (‘hRiPicm _ sister) — in (his) sister’s hands; <*^<^1 

— (only) a female child; £^41^ — saw. 

3. Then, Kamsa, agitated by the very news of the 
delivery brought by the soldiers who ran to him on being 
woken up by the cries of Thy younger sister, rushed 
immediately, (to the prison), his hair dishevelled and 
untied and saw, with apparent dissatisfaction, only a 
female child in the hands of his sister. 

Note : Kamsa expected the eighth child to be a boy. So he was. 
dissatisfied when he saw a girl. 

Bh. X. Ch. 4 is condensed in this and the next four verses. 

3RTt — “This (girl); ^ — certainly; ^T3$TTf?FT: — of the 
deceitful; — Visnu; — must be the trick”; 

— deciding thus; 3R — this (Kamsa); ^PlR4d4><iRiRvcii — 

— who was held close by (his) sister 
in her arms; fcF$llR<*>l — the girl; fsR- — an elephant; 
dRiRichinui^ — (dftfRl^Ni: ^FfRT^) — from within a lotus- 
pond; ^uuRichi — like a tender lotus stalk; — plucking 

out; 3T^T — the birthless; — Thy younger sister; 

(^3T?f: — a stone) -ona block of stone; — dashed. 



4. Deciding that this (appearance as a girl) must be 
a trick of that deceitful Visnu, Kamsa plucked out Thy 
birthless younger sister who was being held close by his 
(Kamsa’s) sister DevakI in her hands, just as an elephant 
plucks out a tender lotus stalk from a lotus pond and 
dashed her on a block of stone. 

Note: 1. Yogamaya is known as 3r3fT — birthless (and 
consequently eternal), since she is inseparable from the Lord who 
is eternal, just as heat is inseparable from fire. 

2. DevakI tried to win the sympathy of Kamsa by saying — 
“She is your daughter-in-law, O blessed one; you should not kill a 
female child” (Bh. X.4.4) But it was of no avail. 

rffit Hearned 

rTTfcj HT HHfWftmnH I I 

WU || 'A 


(FT: — Then; — from the noose of Yama; 

KTcTn PT — as Thy devotee quickly (escapes); AT — she (yoga¬ 
maya); slipping out (from Kamsa’s hands); cTTHT ^ — 

immediately; — assumed; ^TFtTT 

— another form) — having taken on another form; — 

below (to the earth); — not going; 

- FgtfnT HglPd ^^1^1 — with 

divine weapons shining in the eight arms which appeared; f^RTTT 

— towards the sky; 4 1rTT — going; f^T— did shine, indeed; 

— What a wonder! 

5. Then, just as Thy devotee quickly escapes from 
the noose of Yama (i.e. from the cycle of birth and 
death), Yogamaya slipped out from Kamsa’s hands 
immediately and, assuming another form, went up in 



the sky without going down and shone with divine 
weapons in her eight hands which appeared. What a 

?fcf f%^ft cT vn^'fl 

Hh^iumuiinidl ^ || 5. 

(t) ^TTfiTT — “O you extremely cruel Kamsa!; T RTT 
— by killing me; ^ — what will you gain?; 

^qq-rlcfc: — your destroyer; — is already born 

somewhere; ^ f^F^PTT — think of what is good for you”; ?frT 
— thus; (t) Rmt — O Lord; — Thy sister; <T <d?l — that 

wicked (Kamsa); ^<{14 — telling; — went away 

(disappeared); — by the Devas; 

H u llRldl — praised) — praised by the Devas; — on the earth; 
HptKifti ^ — entered into temples (to reside there). 

6. Thy sister told that wicked Kamsa “O you 
extremely *cruel man! What will you gain by killing me? 
Your destroyer is already born somewhere. Think of 
what is good for you”. Then she disappeared, with the 
Devas singing hymns of praise to her. She entered many 
temples on the earth (and resides there to bless the 

Note : 1. The Lord had commanded Yogamaya to take birth as 
the daughter of Yasoda. As recompense for this she would be 
worshipped in a number of temples and given various names such 
as Durga, Bhadrakali, Vijaya Vaisnavi, Kumuda, etc. (See. Bh. 
X.2.9. to 12). There are 108 famous temples dedicated to Durga. 

2. On hearing what Yogamaya said, Kamsa was filled with 
contrition at having unnecessarily killed all the children of his sister. 



He says — “Not only human beings, but even gods utter falsehood. 
Putting faith in their words I have killed my sister’s children”. Then 
he goes on to expound high philosophy. But all this changes when 
he talks to his advisers the next day, as the next verse shows. (See 
Bh. X.4.17 onwards). 


fafta ^5T II « 

5^: — Thereafter; JPt — early (next) morning; — 

(3hTTth 3TT — the daughter of the Mountain — Parvati — here 
Yogamaya) — the words of Yogamaya; TS 3 " — by the king 
(Kamsa); |Rm: — who were told; him*i: — the haughty; 

— the Asuras such as Pralamba, Baka, Putana; 
^qPri^rlcfciKjqi — (^cf: — Thy; — killing; — by 

the desire) — desirous of killing Thee; : — killing 

children; RpfcTT: — without fear; ^FTfrT — all over the land; 

— roamed about; — for merciless people; \ * * — 

what is not possible! 

7. Early next morning, being told by Kamsa what 
Yogamaya had said, the haughty Asuras such as 
Pralamba, Baka and Putana, who wanted to kill Thee, 
began to wander about the whole land killing children. 
What (acts of cruelty) are merciless people not capable 

Note: On hearing that the slayer of Kamsa was already born 
somewhere, Pralamba and other Asuras advised Kamsa that the 
best way to prevent his being killed was to kill all new-born children. 
See Bh. X.4.31. 


tTrf: rqPi 

5J^frT?FT%?T^ ?5^ffT I 

gf^rTFjT%TWTOT% EftM 

(%) — O Bestower of liberation!; cRT: — then; — 

(When) Thou; — in the house of the cow-herd (Nanda); 

lying on the labour bed of Nanda’s wife (Yasoda); RhP>^qo-t|dl^ — 

moving the legs a little; bsfd — didst cry; — by the 

women folk; — having woken up; — the birth of 

a boy; — was announced; 3f§t — O! What shall 

1 say!; 1M <il=hei — all Gokula; 3TT^t — brimmed over with 

8. O Bestower of liberation! Then, when Thou, lying 
on the labour bed of Yasoda in the house of Nanda, 
didst cry, shaking Thy legs a little, the women folk woke 
up and announced the birth of a boy. O! How can I 
describe it! All Gokula brimmed over with joy. 

Note: Bh. X.5. verses 1 to 16 are condensed in this stanza. 

ffWTTft^IT ?$TT | 

3^: WFWt f^jT TPTfc Wn^I 

— Who wert captivating the mind like a fresh 
Kalaya flower; ^T^tT — Thee; 5T^ T T — at first; — by her side; 

^TT — with the eyes; 3TcT — drinking in thoroughly; ^T- 

— then; MdHT — her own breasts; dnRt — immediately; ^1 



wrai — feeding with great joy; — caressing (Thy) 

charming body; — by Yasoda; — in the world; 

^uqqn-i: — all meritorious people; facTf: ^<4, — were surpassed 
indeed; — what a wonder! 

9. Yasoda, seeing Thee, who didst captivate the 
mind like a fresh Kalaya flower, did at first drink in (Thy 
beauty) with her eyes to her heart’s content. Then she 
immediately gave Thee her breasts with great joy and, 
caressing Thy charming body, she surpassed all the 
meritorious people in the world (in good fortune). 

Note: The reason for the great good fortune of Nanda and 
Yasoda is mentioned in Bh. X.8.48 to 52. They were a great Vasu 
by name Drona and his wife Dhara. They prayed to Brahma for the 
highest type of devotion. This prayer ws granted and the Lord lived 
with them as their son. 

ct^T — Then; <3^ — Nandagopa, indeed; 

*TT?T^t: — (n*ik»TT — extreme joy; — overwhelmed) — 

overwhelmed with joy; — out of desire for Thy 

welfare; — to holy men; — what did he not 

give; <T$TT ^ — in the same way; T^TTeT^T: — the cow-herds; 

— what auspicious acts; — did not perform; (t) 

— O Lord who dost confer auspiciousness on all the 
three worlds; — Thou; *TT — deign to save me 

here from all afflictions! 


10. Then what did Nandagopa not gift to holy men, 
overwhelmed with joy and desirous of Thy welfare! 
What auspicious acts did the cow-herds not similarly 
perform! O Lord who dost confer auspiciousness on all 
the three worlds! Deign to save me from all afflictions! 

Dasaka 40. 

II ’JrRFTtfffTJ || 

The Salvation of Putana 
Metre — Drutavilambita 

Bh. X.5.19 to X.6.30 is condensed in this dasaka. 

fated+UUSNuHlaiT: II 1 

— Then; — to pay his tribute; Tft — who 

had gone to the King’s (Kamsa’s) city; 

— of very virtuous; ^TRt — excellences; — the abode) — 

the abode of many virtues; T 1^ — Nanda; — seeing; 

- (fafetf: cRTHSFTHi 3HHT H:) 

— who knew the activities of the supporters of Kamsa; ^tafcHrtl — 

Thy father (Vasudeva); — told (Nanda). 

1. Then Thy father Vasudeva, who knew the 
activities of the supporters of Kamsa (in killing children), 
saw Nanda, the abode of many virtues, who had gone 
to the capital city of Madhura to pay his tribute and told 
him (as in the next verse). 



arftf tR rt ^<g<4flssr f^nrir*nrjT^ra^ | 

SfrT ^rafrq^Tt wfajto $T?TCT rRI^U^ || 3. 

Slf^r — “O friend!; ct^ ^TH^FR' — the birth of a son to 
you; — like the birth of my own son; 3FI Rt QOdrl 

— makes me happy now”; ffct — thus; RdfrM<jm — Thy father¬ 
hood; cTjRFT^ — to the cow-herd chief; rRk! 1 ^ — attributing; 
3TT^TT^ R 9TSTR — told him with affection. 

2. Thy father told him with affection — “O friend! 
The birth of a son to you makes me happy now like the 
birth of my own son”, thus attributing Thy father-hood 
to the cow-herd chief. 

ff ^ ^ *>d**nft cTcft snj *\^\h i 

ftrf ^ duHM+1 R<d<^Nf^RT || } 

— Here; ^ ^ — and at your residence — 

house); 3lPlftri?ldlld — many bad omens; dPd — there are; <TT: 

— therefore; tPRcTT — go back quickly”; SjfcT d&ddl ^ — at 

these words of his (Vasudeva); WjFTFT^: — Nandagopa; 
Rd^MNf^PTT - (RRR: 3PTTRTJ faRT) — out of fear of danger tc 
Thee; ^tT — quickly returned. 

3. On Vasudeva telling him “Here and at your place 
of residence (Gokula) there are many bad omens. 
Therefore go back quickly”, Nandagopa went back 
quickly, fearing some danger to Thee. 

araflt ^ ^ R^T^frRTFTT I 

^ RtTT II * 



tfT ^ — At that very time; <9<j — indeed; — in 

Gokula; *iy — of beautiful looks — 

(nr?l: — hovering; — by bees; Aifadi: — caressed; 

— locks of hair) — around whose hair bees were hovering (because 
of its fragrance and the flowers in it); <w^'i 3l?jdl — some woman; 
(%) ^hchIci^ — O seeming boy; ^ Piq>c J li1l — went near Thee. 

4. At that very time, indeed, a woman of beautiful 
looks, around whose hair bees were hovering, 
approached Thee in Gokula. O Thou who didst assume 
the form of a boy by Thy Maya ! 

ici^^ridi — (gdM hdl tTT) — who had 

taken the lives of children; faf$m<.i'q<tvJii — who was born in a 
family of demons; HT , J?RT — that Putana; — when the 

women of Vraja (the Gopikas); f'T ft5 35T — “Who is this here”; 
ffrT 3TJT — were wondering thus for a moment; — 

suddenly; — took Thee (in her arms). 

5. That Putana, who was born in a family of 
demons and who had killed many children, suddenly took 
Thee in her arms while the Gopikas were wondering for 
a moment who she was. 

Note: The Bhagavata says — “She placed the infinite Lord, her 
very death, in her lap, even as an ignorant man would a sleeping 
serpent, mistaking it for a rope. (X.6.8). 



3T?Tt — This Putana; 

Mrtltl: ^ frf: 3iic*il ( 7 T'T ; ) ^TTflT dlf^T*) — whose minds were 
captivated by her charming appearance and graceful movements; 

— by the young women; — to stop; 9ihiRcii — 

not being able; ^U'll'riRi'^'O — (m^ii — sitting) — sitting 
inside the house; — to Thee, the seeming child; <tH 

Jl^T — gave her breast. 

6. Putana, who could not be stopped by the young 
women whose minds were captivated by her charming 
appearance and graceful movements, sat inside the 
house and gave her breast to Thee, the seeming child. 

nafomqa i n » 

3T*t — Then Thou; — killing; 

TtfacT: — angered) — angered at the killing of children; SRlf^Ti: — 
without hesitation; 1^1' — her lap; — climbing on; 

d — spoilt by strong poison; — the breast; *TF^ 

STTJTOcT — like a big mango fruit; — didst suck. 

7. Then, angered at her killing of children, Thou 
didst climb on-her lap without hesitation and didst suck 
the poisoned breast as if it was a big mango fruit. 

«PlfcT rr?fa KFTflfft I 

f*nr 3^: afrPTrn Ufafll4 || ^ 

— Thou; 7PT TT — along with her life alone; W*1 

*PTfrt — sucking the "breast; — this Putana; <nRldlHHRl<<nl 

— (wRlcl — thunder; RlWM — noise) — producing a noise like 



thunder; f'Tjf — her real form; JTfrPTrTT — reverting to; 'jsfl 

— the arms; — spreading out; — fell down. 


8. When Thou didst suck her breast along with her 
life alone Putana reverted to her own real form with a 
noise like thunder and fell down with the arms spread 

Note: “Along with her life (Prana) alone,” implies that the 
poison was not sucked. 

— Gokula, (in which were); 

MWXN UIUlfafl m cj#<d| - Ww of 

the terrifying noise; f^lTFFT — of the terrible body; 

^ — by the hearing and seeing; Hlfedi: — the Gopas 

who were stunned; ^ ^T^tT — Thee who wert 

playing on her chest; T Ttf^>T: — the Gopikas; — did 

indeed pick up. 

9. The Gopas in Gokula were stunned on hearing 
the terrifying noise and seeing the terrible body. The 
Gopikas then picked up Thee who wert playing on 
Putana’s chest. 

(^) — O Thou who dost confer auspiciousness on the 

universe; (l?) qiclf’-l^cM^I^T — O Lord of Guruvayur!; $ TRIr: tT^ 

— with Thy names themselves; ^dfdf*P — by the young women; 



— in many ways; — Thou who wert protected; 

*Ti — ailment) — making me free from ailments; 

ciiqq^qqn — make me Thy devotee. 

10. O Thou who dost confer auspiciousness on the 
universe! O Lord of Guruvayur! Thou wert protected in 
many ways by the Gopikas with Thy own names! Make 
me Thy devotee by making me free from ailments. 

Note: The chants for protection (T3TT) are given in Bh. X.6.20 
to 29. 

Dasaka 41. 

The cremation of Putana, etc. 

Metre — Lpajati 

Bh. X. Ch 6 verse 31 to the end of that Chapter is the subject- 
matter of this dasaka. 

NNv ?TT ii r ii <i 

— The words of Vasudeva; — having heard; 

— Nandagopa; fiHifl'fl'i — returning; 3T^f^T — on the 
way; — crushed; rtT^:— all 

the trees) — by which all the trees had been crushed; 1 
— some (indescribable) object; faffeT — seeing; 41rl^dl: — in 
great fear; c^T FTP — took refuge in Thee (prayed to Thee). 



1. Nandagopa returned (to Gokula) on hearing what 
Vasudeva told him. On the way he saw some (huge, 
indescribable) object which (on falling down) had 
crushed all the trees. Very much frightened, he prayed to 

rtVqifaa tfrcftSTmts || R 


3T8T — Then; — all the Gopas; — 

through the words of the Gopikas; "3^rt — the news (about 
Putana); f'T?!" 15 ! — hearing; — plunged in great fear 

and wonder; cdcmfdri — felled by Thee; — the. 

frightening body of that demoness; c§c5Kd?Tl — which was cut into 
pieces by axes; — at a distant place; ^ — burnt. 

2. Then, all the Gopas hearing from the Gopikas 
what had happened were plunged in fear and wonder. 
Then they burnt at a distant place that frightening body 
of the demoness felled by Thee, after cutting it into 
pieces with axes. 

«£T: I 

rddfM^dfrHd^ffin'g - (^TT #7: 3PT tTg ^ 

cFJffiJ ?l/Uiq) — from that body in which the breast had become 
purified by Thy sucking; — rising up in abundance; 

^rfrlT- % — the smoke which went high up; 3TF1T^ 

— is this from agaru (incense)?; ^TF^T: — from sandalwood?; 

J \\<1 : — or from Gulgulu?; ^T^THT — produced 

such doubts. 



3. The (fragrance of the) smoke which rose high up 
in abundance from that body (of Putana), whose breast 
had been purified by being sucked by Thee, made people 
wonder whether it was from incense, sandalwood or 

dj ^cHmid^TT: ^rf^TR- || Y 

— “Of the contact with my body; — the fruit; 

*T ^ — is not distant; *TTcfT 3ffe — to you also; ^1°tH <113^ — very 

soon indeed; FTTJ — it will come”; s?fcT — thus; — 

— cow-herd; cl8^l — excellent) — to the excellent (fortunate) 

• _ , _. 

cow-herds; 484*3, — declaring (as it were); — Thou; 'JHHi — 

Putana; d'li^T ^Tld^IT: — didst make very fragrant. 

4. “The fruit of contact with my body is not distant; 
it will come to you also very soon” — as if to declare 
thus to the fortunate cow-herds, Thou didst make 
Putana very fragrant. 

Note : Contact with the Lord removes all sins and confers punya 
(spiritual merit). Fragrance stands for punya. 

far flmraTT * ScT: <§*TTT: | 

ifrT 5T3TTR fawT Hd*J<sirai*7A ^PTT^^trT | 

— “What a wonder!; < 42 * 1 14: — the boy; PtSTTSTT — by the 
demoness; *T 5W: — has not been killed; ?i)Ruil — by Vasudeva; 

— this; 5FT — earlier itself; 3T^Rt _ was said”; ffrt JT$fa^ — 

praising thus (Thy glory); — the Gopas; 

- (^rt: JpTT cfT T7P rrf^) — in the joy of 

looking at Thy face; feci — became immersed. 


5. “What a wonder! The boy was not killed by the 
demoness! This was already foretold by Vasudeva”. 
Praising Thy glory in this manner, the Gopas became 
immersed in the joy of looking at Thy face. 

qftrft || 

csrf^t — O Vasudeva!; — because of Thy 

residing there; 3T*t — then; -ST^T — this Gokula; — 

day by day; yfrt^firT^fl: — (nPl<|6i TPt) — more and more 

prosperous; 3T$fl u lHlf^3TT: — (3T§fhT — never diminishing; 
^TTW^T — auspicious acts) — with numerous auspicious acts; hRcI: 
— all around; w*theu^: — full of happiness; iTTn — shone. 

6. O Vasudeva! Because of Thy residing there, 
Gokula became more and more prosperous day by day, 
with numerous auspicious acts being performed. There 
was happiness all over. 

<£fhj <£c^J *rafsr^«RT*ir»mT: || « 

35*RT: — The beautiful (Gopikas); — in (their) houses; ^ 
^tHpl^M^mfil«r:^«im^leldl: - (TifacRI ^TFT 5RRT ^ — of the 
charming form and smile: — by narrating to one 

another; 'TJTvTT — flocking together) =- being all jointly engaged 
in talking to one another about Thy charming appearance and 
smile; — when their (daily) chores; — were completed; 

(\Si 1 1\ HPmI: — coming together to see Thee; WhM 6 — every 

day; — were extremely happy. 



7. The Gopikas would all be engaged in telling one 
another about Thy charming appearance and smile in 
their own houses. Once their daily chores were over, they 
would all come to see Thee and would feel extremely 

^TRt WT*£: fcT *TT tfrT I 

fa? f$> ^ 11 6 

— “Oh!; — the boy; driefc: — is looking at 

me!”; — “by the child; ^TT RfcT — towards me; R-Hri — 

a smile is directed”; *TT — “come to me, come”; ffcf — 

thus; — the two hands; l4 — stretching out; t $R — 
O Lord!; — by the women; c^Rl — towards Thee; *T 

^cf — what things were not done! 

8. O Lord! The women would stretch out their hands 
(to take Thee), saying “Oh! The boy is looking at me!”, 
“The child is smiling to me”, “come to me, come”, and 
so on. What did they not do (in their affection for 

- (*raW: FTSfr fa) — 

Because of the joy of touching Thy body; — by the 

Gopikas; <b<l^ — from hand to hand; 'fid: — passed on; fd — 

Thou; atMIKHO'JlMMMMfaHldHdoli - (3TTTT¥ — very red; 

— a garland of lotuses; — moving from one to 

the other; — a bee, dHI — resemblance to) — resemblance 

to a bee moving from one flower to another in a garland of red 
lotuses; ^Ullffl: — didst take on. 


9. All the Gopikas being eager to enjoy the touch of 
Thy body, they passed Thee on from hand to hand. 
Thou didst then look like a bee moving from one flower 
to another in a garland of red lotuses. 

Note: The hands of the Gopikas are compared to red lotuses 
and the child Krsna to a bee hovering from flower to flower. 

^PTTWrft ggg SflRft | ' 

gtftgr g ^ h grc$T: ^ w-mw in ® 

c3T — Thee who wert in (her) lap; TrR — 

feeding from the breast; — (Thy) face; [cloiltf.Mnfl — looking 
at; fFfFrft — smiling; — Yasoda; ^rlHl ^?TT — what states 

(of joy); ^ — did not attain!; (t) it — O Lord Hari!; ctT^'^T: 
7T: (?g) — That Thou; T TTRT — from disease; ^TT Hlft — save me! 

10. Feeding from her breast Thee who wert lying in 
her lap, looking at Thy face and smiling, what joys did 
Yasoda not experience! O Lord Hari! May Thou who art 
thus, save me from all ailments. 

Dasaka 42. 


The Slaying of Sakatasura 

Metre — Yamsastha 

Bh. X.7 verses 4 to 15 are the basis for this dasaka. 

ssgifa gg jnrt f^gf*ggwfrTg*pT^jn l 

fagre ht H^Mfii^ g^ g^»gft || 


(t) JPTt — O Lord!; — once; cT^ — on Thy 

birthday (3t$T — star; — birth star); 

— (PihP^cII: — invited; fTrfrT — relation; — wife; — 

Brahmanas) — who had invited relations, their wives and 
Brahmanas; HT — that leading lady of Gokula, Yasoda; r^TT 

— Thee; ^TFFRT: — of a big cart — cart); — in the 

proximity; Rf*TTT — having placed; — in the kitchen and 

other places; — was engaged. 

1. O Lord! Once, on Thy birthday, Yasoda, who had 
invited many relations with their wives and Brahmanas, 
had left Thee near a big cart and was busy in the kitchen 
and other parts of the house. 

M<arH4lMd: || * 

cPT: — Then; — 

(^rTHT — Thy protection; — deputed for; — 

boy(s); 3T^f1 frl — great fear; — crying; — confused; 

— noise) — with the confused noise of shouting and crying 
of the boys who had been asked to look after Thee; faRt^t — mixed; 
hR^c^i^^c^ck^: — — breaking to pieces; — 

the wood; ■qc^tcKq: — the noise sounding thus) — the noise of 
broken pieces of wood (falling down); *tqcn*(hr|: — from near 
Thee; 3f^lRt — was heard. 

2. Then the noise of broken pieces of wood falling 
down was heard coming from near Thee, along with the 
confused noise of the shouting and crying of the boys 
who had been asked to look after Thee. 



rTrT: — Then; 

': - (dc||chujH _ 

hearing that (noise); — the fear; 3R — the effort (of 

running) — shaking (heaving); — with heavy 

breasts) — whose heavy breasts were heaving because of the fear 
caused by hearing that noise and the effort of running; — 

the Gopikas; 3TnT fTHnlci: — all around inside (the house); 

- (faftutdd — falling; STW — big; — 
pieces of wood; ^T^PT — lying in the midst) — lying in the midst 
of the huge pieces of wood which had fallen down; *TTnt — Thee; . 
— saw. 

3. Then the Gopikas, their heavy breasts heaving 
because of the fear caused by hearing that noise and the 
effort of running (towards Thee), saw Thee lying inside 
the house in the midst of the huge pieces of wood which 
had fallen all around. 

f^jfefrT ITOTcq- tr^TT*^ | 

WrTWm ^T^TT HI £H) I: || V 

— “Oh!; — what has happened to the 

child, what?”; — thus; ^cT — running very fast; — 

Nanda; T^FTT — (the other) cow-herds; 1 : ^ — and the 
Brahmanas; — Thee; Wlm sj?T — held by Yasoda (in her 

arms); OTcT^PT — seeing; 3T^dHlcjHNdl: - (app^t — tears; 
atli^ — wet; <dldP — eye) — with eyes wet with tears (of joy); 

— felt relieved. 

4. “Oh! What has happened to the child?”, crying 
thus, Nanda, the other cow-herds and the Brahmanas, 


who came running, saw Thee, in the hands of Yasoda 
and felt relieved, their eyes becoming wet with tears of 
joy (on seeing that the child was safe). 

fanitcn«i I 

* gnrni ^ famT: II ^ 

f^T^RT —This is a wonder!; cfcW ^ — What, What indeed 
(is this)?; <fc1ci^ci: — how (did this happen)?; — the huge; 

— cart; fdHifcci — is broken to pieces; ^ ^ — for which, 
here; ^\< u \ R — there is no reason at all; ffcT — thus; 

— with their fingers on their noses; ^ — they; 

' — looking at Thee; f^TcTT: — stood. 

5. This is a wonder! What has happened and how? 
The huge cart is broken to pieces. There is no reason at 
all here for it. Saying so they stood looking at Thee, with 

their fingers on their noses (an expression of wonder). 



W W fa'pNlfafaT ^ || 5. 

(t) if$T — O Lord!; ^ HltfchdMchi: — the children who were 
guarding Thee; — “who wanted milk from the breast; • 

3TRT — of this child; while crying; 

— hit by the moving lotus-like legs; 3RT — the cart; IdM^TTd — 
overturned; Hdl Hdl 'c'kl — I saw it, I saw it“; iffcT jHJ: — thus they 

6. O Lord! The children who were guarding Thee 
said, “Hit by the moving iotus-like (tender) legs of this 
child, who was crying for milk from his mother’s breast, 
the cart overturned (and broke). I saw it, I saw it.’’ 



f*T*JT 5T^T f^fV^JTRTT 

Tf^ q^ TT < F imi^^4d | 
s’C'jnA: || « 

cT^T — Then; Pm — being frightened; f=bf^ 3f3IR5li — who 
did not know anything; — of the boys; 5^ T3T: — this 

statement; 3lfct^4c — most improbable; ifcT — thus; 

— by those who did 

not know Thy might; IftcT — it was said; (f^T T JcRT 

^•) — by those who had'seen Putana; ^ — a little bit; 

3T$Tf^RT — it was feared (felt that it may be true). 

7. Those who did not know Thy might said that 
what the innocent children were saying in fear was most 
improbable. But those who had seen Putana were a little 
reluctant to reject it. 

sraracin* mlvjuufl 3 qjTt i 

ffcT II ^ 

wqMOitt — “Pink like tender leaves; ^ — this foot; §JcT 

— has (it) been injured?; tfOviumt — as charming as lotuses; 

— the two hands; faOfiifll ^ — have they been hurt?; ffcT — thus; 

— overflowing; <*>^11 — affection; 
d<f^*di — being moved) — moved by over-flowing affection; 
3 T^TnHT: — the women-folk; — Thy body; 311M— 

stroked all over. 

8. Asking, “Has this foot which is red like tender 
leaves been injured? Have these charming lotus-like 
hands been hurt?”, the women-folk who were brimming 
with affection, stroked Thy body all over. 



^rf 'Jl■‘irMri: ^ | 

?frT FT n to ^t+ toto qM»ud<ft :||S 

— “Oh! (Yasoda); jP l rH d: — of the Lord of the universe; 
q?mru^4lril^ — the shower of grace; <JTST — today; Tf<41rl — 
saved; TJct — my son; 4 ^ — give to me”; ffa — thus; FPJ^el — 
taking (snatching); f^TcTT — father (Nanda); — Thy body; 

vJllrt^utcb: — with hair standing on end; *p|: — again and 

again; f$<T 7 rf?T fT — embraced. 

9. Telling Yasoda, “Oh! Give me my son who was 
saved today by the grace of the Lord”, Thy father 
snatched Thee from Thy mother’s hands and embraced 
Thy body again and again, with his hair standing on 

SWlMd: | 

^ h v&t tftacjR h ^ o 

— (3Rfft f^fr^T:) — Who was disguised as a cart; 
IRJ SiMlci: — whp had come to kill; JJOff: — the Asura; ^ — 
in this manner; *RriT — by Thee; fafsRin: — was killed 

indeed; 3T^T — His; — even a speck (or Rajoguna); 'ft 

— was not seen; rT^ ^ — How was that?; ^ — certainly; 
W- — he; r^T — in Thee who art pure Sattva; Tl’i'41^ — 

became merged. 

10. The Asura.who came to kill Thee in the form of 
a cart was himself killed by Thee. But even a speck of 
that Asura was not seen. How was that? Certainly, he 
became merged in Thee who art pure Sattva. 



Note: Though the Asura was killed, he did not regain his 
original form, but disappeared completely. The Asura was full of 
Rajoguna. When he was slain, this Rajoguna merged in the Lord 
who was pure Sattva. 

*53TT |M 1 

(^) — O Lord of Guruvayur!; rTrT: — Then; TT — 

there; lsL\Hifrir^T: — by the Brahmanas who were honoured; 

— specially; — receiving auspicious 

blessings; PTn: <sii^: — by the delight of Thy acts as a child; 
fq4lg<t’i — captivating Gokula; — Thou; ^ b'JIT — my 
suffering; Jlfflfe — remove. 

11. O Lord of Guruvayur! Then Thou didst receive 
specially auspicious blessings from the Brahmanas who 
were honoured there. Thou didst captivate Gokula by 
Thy various acts as a child. Mayst Thou remove my 

Dasaka 43. 


The Slaying of Trnavarta 

Metre — Vasantatilaka 

Bh. X. 7. Verses 18 to 33 is condensed in this dasaka. 

TTTdlf^^dJlRmumqK^^f) | 



WT Rbft* 3^frT 

II *) 

(t) (ib*tbtyii«) — O Lord of Guruvayur; — once; '^TcH' 

— (Thy) mother Yasoda; <n«iRt<«iG<iR*ii u i — ( J ll6 — excessively; 
31 Rt?k 5 — increased; dR*ti — weight) — who hadst become 
excessively heavy; r^T — Thee; — to carry (in her arms); 
3t4K<tnf! — not being able; — on a bed; Rt*JFT — placing; 

fe ^cT — “What indeed is this!”; ffrT RlRt^TliT — thus 
wondering; t^TFFrft — thinking of Thee (the Lord); — in the 
house; 31^'trt — performed (her duties). 

1. O Lord of Guruvayur! Once Thy mother Yasoda, 
finding herself unable to carry Thee who hadst become 
excessively heavy suddenly, placed Thee on a bed and 
went about her household chores wondering about it 
and praying to the Lord (for Thy welfare). 

fan ^cKKJUIN- 

^TT oRlTRHllftW ^ II R 

rTTcf^ — Then; - far away; dM*P5ldyUutooq|,g|*Hqi^- 

^3#’Tft T jRcTT9T: — — heard; UtTTfa — terrific noise; 

jjR>T — rising up and spreading; h i^HctcTl — thick dust; nR^Rd 

— filled; ^TT^TT: — the quarters) — filling the quarters with a terrific 

noise which was heard (everywhere) and with thick dust which was 
rising up and spreading; qirmq^: _ i n the form of a whirl-wind 
(qirm — whirl-wind); g u liqqf<sT: — named Trnavarta; H: 3cqq<: 
f^ — that famous Asura; ^ q — who dost steal the 

minds of the people; c^T — Thee; — carried away. 



2. Then that famous Asura named Trnavarta, 
coming in the form of a whirl-wind, filling all the 
quarters with a terrific noise which was heard far away 
and with thick dust which rose up and spread 
everywhere, carried away Thee who dost steal the hearts 
of all people. 

Note: The Asura stole Krsna who himself steals the hearts of 

TTTrTT WrPTf^HtcFT ^ || 3 

T^HMi^frlfiUlgdgfSdMlfl - (^T^T HifjmfaOJl — By the 

intense darkness caused by the dust; 3ll5ri: — obstructed; sPcHld: 

— vision) — whose vision was obstructed by the intense darkness 
caused by the dust; IeftcF — (when) the cow-herds; fn 

— to see anything whatever; — were unable; IT, 

— “Oh, what has happened to the child?”; ffcT — saying so; 
^TT^T — near Thee; hTcTI — (Thy) mother who came; 

— Thee; 3i Iq ?il ctq — not seeing; F'Cfc — cried loudly. 

3. When the cow-herds were rendered incapable of 
seeing anything because of the intense darkness caused 
by the dust, Thy mother, who reached the place where 
Thou hadst been left, asking, “Oh! What has happened 
to the child?”, began to cry aloud when she did not see 
Thee there. 

Note : Since Yasoda knew where she had left the child, she could 
reach that place even though it was very dark, while the others could 
not se e anything at all. 



^ oZlrTRrT »WaH'»flPwi<*: II V 

ciiqq — Then; H: dHdcR: 3Tf^ ^ — that great Asura also; 
Hiqr>*)*lK4ft*tK l J|^<lclh: — (^Nrcti — Thy; *TTT — weight; 

— carrying; ^FT: — lost; ^T — speed) — whose speed 
was lost (reduced) because of his carrying Thy weight; — 

who had become weak; STTT — shrank; rP^J — thereafter; 

STrTOT^fft — (^TrT — subsided; ’TTCJ — dust; — noise) — when 
the dust and noise had subsided; — in the cow-herd village 
(Gokula); TO1#RK: — Thy mother’s wailing; otidNd — 
spread (was heard). 

4. Then the Asura whose speed was reduced because 
of Thy weight and who had become weak, began to 
shrink. Thereafter, when the dust and noise had 
subsided in Gokula, Thy mother’s wailing was heard 


IvTan PJsrfrT TTRT fc^dl^TT^ || 

—Hearing the wailing (of Yasoda); ff? 3W 
— coming to the house; — (when) all the Gopas 

and Gopikas beginning with Nanda; — were crying; 

qmcj: tT — the weak Asura; — Thee who dost 



confer release on all; — wishing to release; — 

when Thou didst not let go; — from the sky; Trier — 

fell down. 

5. Hearing the wailing of Yasoda, Nanda and all the 
other Gopas and Gopikas came to the house and began 
to cry. The Asura, who had become weak, then wanted 
to release Thee who dost confer release (liberation) on 
all, but when Thou didst not let him go, he fell down 
from the sky. 

frSRT !prT ^ST- 

— Then; — the wailing; T ft T T T r o IT: — Gopas and 

Gopikas; — outside) — on a rock 

outside; dlfdwfa'o — very huge; — body; PlMcim — falling; 

— (and) on its chest; 3r§fh>T — absolutely 
unaffected; 3TcT enm — with a broad smile; ^ — Thee also; 
— saw; — what a wonder! 

6. Then the wailing Gopas and Gopikas saw a very 
huge body falling on a rock outside and on its chest, 
Thee, absolutely unaffected and with a broad smile. 
What a wonder! 

T T'TT ^Pf|R.q<.|fqq || 




mdymdMRft'ddR'd^Vl^i(^' 1 C'5^ilMR - (tTR — rock; 
!TM — fallen on; '■iRft'd — smashed; <iR«o3s — huge body; 

— dead; — the wicked Asura; 3 mR — on) — on 

the wicked dead Asura whose huge body had been smashed because 
of its having fallen on a rock; — with (Thy) lotus hands; 

311 HR — beating; ^esm — laughing loudly; W — Thee; dim: 

— the Gopas; t^T — approaching; PlR^tld, — from a big 
mountain; 'fleuci — like a blue gem; — picked up. 

7. The Gopas picked up Thee, who wert (sitting and) 
beating with Thy lotus hands on the wicked dead Asura 
whose huge body had been smashed because of its 
having fallen on a rock and who wert laughing loudly, 
just as one would pick up a blue gem from a big 

^=3) — One by one; 3TT^ — quickly; — taking; 

bandit - (HWf — very much; 

— happy; — Nanda and others; ^Ttr — Gopas; 

— embraced; Rl^Rqcl — kissed; — limbs) — whose limbs were 

embraced and kissed by Nanda and other Gopas who were 
extremely happy; 311^1^*1 *HR§lfgddlmiO^WIt<|vilHMldd - 
(sn^T^RT — desiring to take; t lft^il§Ti — hesitating (due to 
shyness); dlndlO — the Gopikas; — the lotus hands; 

mhRr — jumping into) — who didst jump into the arms of the 
Gopikas who were eager to take Thee, but were shy; — Thee; 

— we praise. 


8. We praise Thee who wert taken (in their arms) 
quickly, one after another, by Nanda and other Gopas 
who were extremely happy and who embraced and 
kissed Thee, and who didst jump into the arms of the 
Gopikas who were eager to take Thee, but were shy to 
do so. 

^T: WUIdlfdtilA 

trg ?T: | 

fRTTfSj || ^ 

ftR ^ — “What can we do!; H u idifd6i{l — who removes 

the sorrows of devotees; — Govinda alone; *T: tJrT — 

our son; *J^T: — again and again; — should 

protect”; — thus; — by (Thy) mother,father 

and others; dQi4) — then; (la) — O Lord! rd^dHM — for Thy 
protection; cd' tjcf — Thou Thyself; HTTft^fT: — wert prayed to. 

9. O Lord! Then Thy mother, father and others 
prayed to Thee Thyself for Thy own protection, with 
words such as “What can we do? Govinda, who removes 
the sorrows of devotees, can alone protect our son again 
and again”. 


^Tcrts^FT *nr *i<<m I 

|| 'I o 

— O Lord; (t) 3lfd<?lM<l?T — O Lord of Guruvayur!; tfT 
— in this manner; endicTO — in the form of wind; — the 



Asura; — killing; ^ — Thou; — caused by wind 

(3TcT); TT uqi-l — my ailments; "Tf ^flfa — why dost Thou 
not eradicate!; <?T <l»0f4 — what else shall I do!; Sift' — 
again; — for the complete eradication of all my 

ailments; — to Thee; — I pray again and again. 

10. O Lord of Guruvayur! Thou didst in this manner 
slay the Asura who -came in the form of a wind. Why 
dost Thou not eradicate my ailments which have also 
been caused by wind? What else shall I do! I pray to 
Thee again and again for the complete eradication of all 
my ailments. 

Dasaka 44. 

II JlMcb4dm«*<UNuiHH|| 

Description of the naming ceremony, etc. 

Metre — Giti 

Bh. X.8.1 to 20 is summarised in this dasaka. 

(t) — O Lord!; - (ffTft — known 

thoroughly; skirl rq — the science of astronomy and astrology) — 
who had mastered the science of astronomy and astrology; 4 l4ypL 
— Sage Garga; ^ q^qRi<i — at the request of Vasudeva made 
secretly; ^ — for Thee who art above all rituals (having 

no bondage); — to perform the sacraments; rq<^js — 

to Thy house; nriqT^ — went. 



1. O Lord, Sage Garga, who had mastered 
astronomy and astrology, went to Thy house at the 
request of Vasudeva made secretly to him, to perform 
sacraments for Thee who art above all rituals and 
beyond the bondage of Karma. 

Note: The secrecy was to avoid Kamsa coming to know that 
Krsna was the son of Vasudeva. 

^cttort i 

3t«T — Then; — Nanda; HP<rllr-RT — delighted; 

— sacraments for Thee; faUTiJ — to perform; — being 

very eager; eft'll — among sages; -i — this (Garga) who 
was the greatest; — honouring; q^R-Hdls* — with a gentle 

smile; — requested. 

2. Then Nanda, who was very delighted and was 
very eager to have sacraments performed for Thee, 
honoured this greatest among sages (Garga) and 
requested him (to perform them). 

14wiq (jft*£dft<Hi4 *i 4ftft I 

' 3 tf4 — “O Respected (Nanda); ■4^a?IMl4cqiq — because of my 
being the priest of the Yadu clan; — this (the ceremonies); 

— with utmost secrecy; — should be done”; ffcT 
— saying so; T T 7 f: — Garga; Pl4cl^ch: — with horripilation (sign 
°f joy); HTTHTR rR — for Thee along with Thy brother; ’llHlPl 
performed the naming ceremony. 



3. “O Respected Nanda, since I am the priest of the 
Yadu clan, the ceremonies should be performed with 
utmost secrecy” — saying so, Garga performed the 
naming ceremony for Thee and Thy brother, feeling 
extremely happy. 


?fcT rR RTR RR || Y 

(^) — O Lord!; 1% — “who is known to have 

1000 names; ^ T l f rl T ilH: — or countless names; 3TFT — for this 

(child); HI H — how shall I give a name?”; ffcT — 

perhaps thinking thus indeed; — Sage Garga; cT^ HIM — 

Thy naming; — performed in secret. 

4. O Lord! Sage Garga must have performed Thy 
naming ceremony in secret, thinking “For this child who 
is known to have 1000 names, or rather countless names, 
how shall I give a name?” 

SfT ^ omcmI^ II *\ 

— With the root TT anc l suffix HWFT^Tr^RTT 
— (HtTT — Existence; — bliss; ^TToRT — real nature) — the 

real nature (of Thine) as Existence-Bliss; 3rf^T?PTc[ f^T — 
declaring, indeed; ^*\?Mrq — (^lucii — of all people; 3TEI — 
sins; — drawing away) — the quality of removing the sins of 

all; — denoting; ^IHfH — the name “Krsna”; — 

the sage; ^ oqcHT^ — gave Thee. 

5. The sage gave Thee the name “Krsna” to declare 
that Thy real nature is Existence-Bliss, or to point out 
that Thou dost remove the sins of all. 



Note: There is a well-known verse : 

dVltii qt ^®t n 

‘Krs’ stands for existence and ‘na’ stands for bliss. The union of 
these two is ‘Krsna’, the Supreme Brahman. 

31^1^ — Other; ? — names also (like Vasudeva, etc.); 

3nrit — (and) to (Thy) elder brother; ? — Rama, etc also; 

— explaining (the meaning of); Pft — to (Thy) father; 

3ih«w?n^ — without revealing Thee (as the Lord Himself); 
3lfrRI^IFJ*ne| — (3TfrPTT^ — superhuman; — glory) — 

(Thy) superhuman glory; — told. 

6. After giving also other names (such as Vasudeva, 
etc.) to Thee and names such as Rama, etc. to Thy elder 
brother and explaining the meanings of the names, the 
sage told Thy father about Thy superhuman glory 
without revealing Thy real identity (as the Lord 

fcrsrm gpfa h ^ ^r: i 

prirf *T: H § || vs 

— “Whoever; ^ — loves your son; W- — he; 

— thereafter; — by the sorrows caused by Maya; 

^ — is not deluded; *T: — whoever; syald — is against him; 

^ — he will perish”; ffcT — thus; ^ H5rq — Thy glory; 

— the great sage; — stated. 



7. “Whoever loves your son, will not thereafter be 
deluded by the sorrows caused by Maya. Whoever is 
against him will perish”. Thus the great sage stated Thy 

^qfrT I 

^cTT^TPJ — “Many Asuras; ^id — he will defeat; 

— His own people; _ t0 the state free from 

all taint (sorrow); — he will lead; 3R*T — His 

very pure fame; — you will hear”; ffrT — thus; H^fST'jfrT — 

Thy glory; Sftfa: — the sage described. 

8. Sage Garga described Thy glory thus — “He will 
defeat many Asuras. He will lead his own people to the 
state which is free from all sorrow (i.e. liberation). You 
will hear his very pure fame (as the remover of all sins)”. 

3T3^cj dRdlW <£drwra ffr&ZW I 

^ — “Through him alone; 4^4 — all obstacles; 
fiftcTTiRT — yoCi will cross; — in him; ^cll^T — (^TR^T — 
confidence) — placing confidence; — remain”; — in 

this manner; lift- ffcT — that (Thou art) Hari Himself; 
— without explicitly stating; W- ^Pi: — that sage; 

— described Thee. 


9. Without explicitly stating that Thou art Hari 
Himself, the sage described Thee in this manner — 
“You will cross all obstacles through him alone. Place 
full confidence in him”. 



qtaftigtiitor im° 

(I 2 ) ^m^TT^T — O Lord of Guruvayur!; *pf — 

(when) this Garga; — left; — then; 

— — delighted; — by Nanda and others; 

'1'EIHM: — being endearingly fondled; — Thou; >3Rfl«hbu|: — 
full of compassion; *IRR — my ailments; Pi4*i<4 — remove. 

10. O Lord of Guruvayur! When Garga had left. 
Thou wert endearingly fondled by the delighted Nanda 
and other Gopas. Thou who art full of compassion, 
deign to eradicate my ailments! 

Dasaka 45. 

II «HHsh r Wl<M<1Jj II 

Krsna’s Childhood pranks 

Metre — Malini 

This dasaka is based on Bh.X.8 verses 21 to 31. 


Writ | 

y W — O Murari (Krsna) with Bala (Balarama); 
— you two; -iir- .n-;H•: — (mR*i — hand; 'fll^ — knee; 



5T3TT — moving about) — moving about on your hands and knees; 

— the various parts of the house; I^hIh — 

adorning in an indescribable manner; 

q^q^q-^Nil — — pleasing; — anklet; — 

tinkling; SraiJT — hearing; — eager) — eager to listen to 

the pleasing tinkling of (your) anklets; ^farTWT’Jfar^jfl' — (3>>3T — 
lotus) — moving your lotus-feet; — fast; ^lb — moved 
about in a charming manner. 

1. O Murari together with Balarama! You two 
moved about on your hands and knees, adorning the 
various parts of the house in an indescribably beautiful 
manner. Being eager to listen to the sweet tinkling of 
your own anklets as you moved your lotus feet, you 
moved fast and in a charming manner. 

35 35 

3^ 55 — Smiling very gently; — (and 

thereby) revealing your teeth; 3^PTfd?T^lt — with hair streaming 
over the face; — pleasing to the sight; 

— the soles of the lotus feet) — the soles of whose lotus 

feet were beautiful to look at; - 

(^oTT^Tf — from the arms; — slipped down; ^TRPTt: — at 
the wrists; ^TT?PTcft — staying (sticking); — bangles; — 
being marked by) — wearing bangles which had slipped down from 
the arms and were staying at the wrists; *T$Wr — who were looking 
on; — of all the people; *TfcT — the mind; 3#: — 

captivated intensely. 



2. Smiling very gently and thereby revealing your 
teeth, with hair streaming all over the face, the soles of 
whose lotus-feet were beautiful to look at and wearing 
bangles which had slipped down from the arms and were 
staying at the wrists, you two captivated intensely the 
minds of all the people who were looking on. 

fatPiq fqqqi«) qi^<q || ^ 

(t) — O Vasudeva! jHIQ — (When) all the people; 

— w ith extremely eager eyes; SFJHTfrt — were 
following; <$dfddi£ — making some sounds; °Ml6tfml — 

bursting into laughter; £9ml — (and) running; df?ldd£dH < *l — 
(d!cid — turned) — turning your lotus faces; ^ c od: — behind; 
£d'|'<n — casting a look; <^lnct> — what indescribable joy; 

•T — did you not cause! 

3. O Vasudeva! When all the people were following 
you two with eagerness, what indescribable joy did you 
not give them by making some indistinct sounds, 
bursting into laughter, running, turning your lotus faces 
and casting a look behind! 

^rrrfoj qrHii^frKjdl ftrcrrft 
gfafarrt: Hf^TrT I 

uR^tT TpM 

^55^ ^ II Y 



— while moving fast; h^TT — falling down, — 

then getting up; — smeared with dust; — from the 

sky; — by taintless sages *#Hd — being 

saluted with a smile; — you two; — then; ^rT — quickly; 

— by your mothers; — with affection; — 

taken (in their arms); — immediately embraced; 

— again and again; ^Podl ^ — were kissed also. 

4. Falling down while moving fast and then getting 
up, smeared with dust, you two were saluted with a smile 
by taintless sages from the sky. Then you were quickly 
taken by your mothers in their arms with affection and 
at once embraced and kissed again and again. 

qPTFrft WtT 

crater ipim | 

^ fJ!lHft 

3*W&«**i ^ ^ II *\ 

FJcT^TT — (f^d — flowing; ^T*TT — full breasts) — with 
milk flowing from her full breast; ^T^T^Mi — extremely fortunate; 
^T^lt^T — Yasoda; — Thee; 3T|£ STRTTnft — holding on her 

lap; — heart tremulous (with affection) — 

breast-feeding; — i n between; (%) >«T ; — O, seeming cow¬ 
herd boy! ^ — Thy; — with a bewitching smile 

sprouting; S3 — Charming with bud-like teeth; — 

face; — seeing; — was delighted. 

5. The extremely fortunate Yasoda with milk flowing 
from her full breasts, held Thee on her lap and gave 
Thee milk, her heart tremulous with an upsurge of 
affection. In between, looking at Thy face with a 



bewitching smile on it and with charming bud-like teeth, 
she felt extremely delighted, O seeming cow-herd boy! 

rrerj cutatiwmi- 

II e 

cT^ — Thereafter; — Walking on Thy feet; 

'^KiqRiM^dfd^ — in, the houses nearby (f^TRRtfcT — group of 
abodes) — playing with (other) boys; 

— with the restlessness natural to children; 
^T^FT^f^rraT^ — the parrots and cats in the houses (facim — 
cat) etrH«hid ^ — and the calves; — running after; 'iW£: 

— by the Gopas <t>d6ld: — who were laughing; 3>*4 h(h — somehow 
dlRd: 3PJ: — wert restrained. 

6. Thereafter, walking on Thy feet and playing with 
other boys in the neighbouring houses, with the 
restlessness natural to children, Thou didst run after the 
parrots, cats and calves in the houses and wert somehow 
restrained by the Gopas who were laughing in joy. 

T ft T3 T: | 

(^) —O Slayer of Mura! — Thou fseffcKdfed: — along 

with Haladhara (the wielder of the plough, Balarama); ^ — 

wherever; — didst go; ^ — at those very places 



|qq*l4fddd:ti: — with eyes fixed (on Thee) spell-bound; 4 l]^: — 
the Gopikas; — who had neglected (their) 

household duties; — (and) forgotten (their) 

children and servants; PfoM — always — again and again; 
— extremely excited; 3TRT*T — were. 

7. O Slayer of Mura! Wherever Thou didst go, along 
with Balarama, at all those places the Gopikas would 
stand, in great excitement, spell-bound, their eyes fixed 
on Thee, neglecting all their household duties and 
forgetting their children and servants. 


ulR^i^d — Given by the Gopikas; ylddddddld — (wfddd — 
fresh) fresh butter; — desiring; — sometimes; 

dM 4 INd — singing sweet songs; — dancing 

charmingly; — sometimes; — by the young 

women who were full of affection; 31 ft d — offered; dft — the 
clarified butter (or butter) 3TPp( — eating; ddfdM'W — freshly 
boiled; ^ T? T a#T — milk also; 3*1^: — Thou didst drink. 

8. Desirous of the fresh butter given by the Gopikas, 
Thou wouldst sometimes sing sweet songs, sometimes 
dance most charmingly, eat the (clarified) butter offered 
by the young women who were full of affection for Thee 
and also drink freshly boiled milk. 

Note: Butter stands for the hearts of the Gopikas who were 
totally devoted to the Lord and completely surrendered themselves 
to Him. 



ftn? wuRwnnwn ^ i 
ffcT fafeprfrT: f% ^ *R*TJ*T *IP3ft 
WT ^H«lH || % 

— “In Mahabali’s house; *iitH — begging *nT '3TRT 
— became indeed necessary for me; 3TTCdT — let that be! ^ — 
Here, however; «f?i Ml ^HTcT: — before women; *T ^ — I 

shall certainly not do so/’ ffcT fafecnfri: — Was it deciding thus; 

(t) ^ — O Lord, ra — Thou TTWT — begging; ti^^A — giving 
up; d!b u U 4l< u Th — by clever ways of stealing; — curd, 

ghee, (etc.); 3HTT : — didst steal. 

9. “In Mahabali’s house I did indeed have to beg; let 
that be! But here, before women, I shall certainly not do 
the same.” — was it by deciding thus that Thou, O Lord, 
didst give up begging and steal curd, ghee, etc in many 
clever and delightful ways? 

Note : Note the juxtaposition of (strong) and (weak) 

*nraeT ffej ^rra^T?T I 

gfaraT rawra 

h ?nra did^siRjnm || i o 

ira — By Thy theft of curd and ghee; 

— (sfN — the cow-herds’ colony; <a\ ^I^1 Hi" — the women-folk) — 
of the Gopikas; ffe — in the hearts ThT — neither anger *T 

— nor sorrow 3ra^RT ^HTjRT — found place; ra — Thou; 

— (their) hearts also; — stealing; — in an 

ocean of bliss; ra$TT: — didst put (them); (t) — O 



Lord of Guruvayur tT: Rg) — that Thou; *PT — my ailments; 

?PPT — deign to remove! 

10. Neither anger nor sorrow found place in the 
hearts of the Gopikas because of Thy theft of curd and 
ghee. Stealing their hearts also, Thou didst plunge them 
in an ocean of bliss. O Lord of Guruvayur! Mayst Thou 
deign to eradicate my ailments! 

Dasaka 46. 

il II 

Revelation of the Cosmic Form. 

Metre — Viyogini 

This dasaka is based on Bhagavata Skandha 

X, ch.7 verses 34 to 37 and ch.8 verses 32 to 45. Yasoda sees the 

whole Cosmos in the mouth of Krsna twice. 

II *) 

^ — O Lord! — once, long ago. 3 tTFT§T^ — lying on 
the back; — drinking from (Yasoda’s) breast; c^Rt — 

Thou; — on Thy own; — by yawning; — 

open; d*?*! — in the mouth; TpTTT — the cow-herdess (Yasoda); 

— the universe foot — saw, it seems. 

1. O Lord, Once, long ago, when Thou wert lying on 
Thy back and drinking milk from Yasoda’s breast, Thou 
didst yawn. Then Yasoda, it is said, saw the whole 
universe in Thy open mouth. 



Note: Here Krsna showed the universe on his own (^T) to 
Yasoda. Subsequently he created circumstances in which he could 
give her the same vision once again. This is described in the 
following verses. 

ofiHlPKri uRt^ft I 

(t) -oi<irMrl — O Lord of the universe! ^T: 3Tfa — Again, 
once; — (when) Thou; — with (other) boys; 

efltflpKcl — wert engrossed in play; — (’TTH^RT 

— collection of fruits; — duping; (§*( — anger) — out of 

anger at having been duped (by Thee) while collecting fruits; '3PT35T: 

— the children; — the eating of mud by Thee; 35^: —< 


2. O Lord of the Universe! Again once when Thou 
wert playing with other boys, they, angry at having been 
duped by Thee of the fruits collected, reported (to Thy 
mother) that Thou hadst eaten mud. 

SuTT qftfefft *ft?TT HT IM 

3Tfa f«Pft — O All-pervading Lord! — During the 

deluge; — who dost consume the entire 

universe made up of earth, water etc. ^ — to Thee; *i^Hl$FTcL — 
by eating mud; ^3TT — sickness may result; 5fcT ^frcTT — fearing 
thus; ^TT vJl T 1 T fl — Thy mother was angry. 

3. O All-pervading Lord! Thy mother was angry, 
fearing that Thou wouldst fall sick by eating a little 
mud—Thou who dost consume the whole universe made 



up of all the five elements such as earth, water, etc., 
during the deluge! 

Note : The poet seems to have described the Lord as 
on the basis of Brahma Sutra I. ii. 9- 3 TtTT — God is 

the eater of the movable and the immovable (during pralaya). 

arfa ^tt ^ I 

^frT far Iqn^i M STR || Y 

CjjcMqirH<h qctf — “O naughty boy; ^cT — How bad! rqqi 
— by you *jrHi — mud ^TPtTcfT — was eaten?” ?fcT HUjPk — 
to these words of Thy mother; (^) f^THt — O Lord! IRF( — 
laughing; far — for a long time; — Thou; fad*TT — as false; 
ST?T3TftnT — didst assert. 

4. O. Lord! On Thy mother asking, “O naughty boy! 
Did you eat mud? How bad!” Thou didst assert, for a 
long time, laughing, that it (the complaint) was false. 

Note : Another version has dT in the place of Then it is taken 
as — f^T fqcl*IT dt TfcTTflpf, meaning — by (merely) laughing 
for a long time, Thou didst make her (Yasoda) understand that 
further questioning would be futile (fqc!*IT). 

?fcT qiflfaHfam HM : II ^ 

— “O boy! — with what all (the boys) 

assert; % f^Hfci: ^ — if you do not agree; — (your) mouth; 
fa<ff4dl — open”; ffcT — thus; — challenged by Thy 

mother; — like a blossoming lotus; ^sT — the mouth; 

— Thou didst open. 

5. Challenged by Thy mother with the words, “O 
boy! if you do not accept what all the boys assert, then 



open your mouth” Thou didst open Thy mouth which 
was like a blossoming lotus. 

atft sprit m ^ i 

; 3TPt — Though expecting to see only a little mud; 
fit — that mother; WTFTT — as if to please much more; 

— Thou; PlRaeii ^ — not merely the entire earth; 

3lfta<HlPl ^q'liPi — all the other worlds also; 3i<flE?r: — didst 

6. Though she expected to see only a little mud, 
Thou didst show Thy mother not merely the entire earth, 
but all the other worlds as well, as if to please her much 

^5TT ^3T: ^ rf^T II » 

ciqi — Then; rqqM*} — in Thy mouth; TT — at one 

place a forest; — at another, the ocean, 3T¥ 

— elsewhere the sky; tflldei — Somewhere Rasatala; 

* 13011 : — in some place human beings; ^JolT: — Asuras; — 
gods; *T — what was not seen? 

7. What was not seen (by Yasoda) in Thy mouth 
then! At one place a forest, at another the ocean, then 
the sky, the nether regions, human beings, Asuras, gods! 

f^vJlI^+lrH* ^frfm r^T HT || C 



HT — She (Yasoda) ysl — in Thy mouth; !J*T: — further; 

— as reclining on the Milk ocean; 
— as residing in the Supreme abode Vaikuntha; 

— in front of herself Pl4ii^<blcH<b — as her own child; 35frTUT 
— in how many ways; *T — did not see. 

8. In Thy mouth Yasoda further saw Thee as reclining 
on the Milk Ocean, as residing in Thy Supreme abode 
Vaikuntha, as her own child in front of her and in 
countless different forms! 

3TW uTW <4dldH^ II \ 

— In which all the worlds were revealed; — 

inside (Thy) mouth; 'JJt: 3tft — again; d^ITf^UR^T: — 

(<T*Tlfa*t — the same kind of; 3TFFT — face) — having the same 
face indeed; 3FRT — by her (Yasoda); ^f^T : — seen clearly; 

— Thou; jPTtTT — of the Universe; 3R3T*IT — the infinitude; 
— wonderfully; — didst show clearly. 

9. Inside Thy mouth in which all the worlds were 
thus revealed, Yasoda further saw Thee also standing 
with the mouth open in the same manner, inside which 
again all the worlds were seen, and so on again and 
again, thereby bringing out clearly the infinitude of the 

cT^T — Then; 3TT — for an instant; — (sjcTT — held; 

— knowledge of the Reality) — who had attained the 
knowledge of Reality; <TT — that mother; — by 



affection; — deluding; (£) 3^ —“O mother; — 

give me (your) breast-milk”; ffcT — saying thus; — 

clinging to her; (t) — O Lord! (t) — O 

wonderful child; *TT — protect me. 

10. Then, deluding by the Maya of affection that 
mother who had had a glimpse of the Reality for an 
instant, Thou didst cling to her saying, “O mother, give 
me your breast-milk.” O Lord in the form of that 
wonderful child! Deign to protect me! 

Note: Yasoda had the supreme knowledge for an instant, but 
the Lord made her forget it immediately with his Maya and made 
her look upon Him as her child alone. 

Dasaka 47. 

|| II 

lying Krsna to the mortar 

Metre — Rathoddhata. 

Bh. X. ch. 9 is condensed in this dasaka. 

pHctK^Tif ^ qfajrj ll 

q^T — Once; — Thou; — who was 

churning curd; hick — (Thy) mother; — having 

approached; — out of eagerness to drink from her 

breast; — obstructing (the churning); 3^35 — 

climbing on (her) lap; — her breasts; — didst suck. 



1. Once, Thou, having approached Thy mother who 
was churning curd, didst obstruct her churning out of 
eagerness to drink from her breast and, climbing on her 
lap, didst suck her breasts. 

— (When) Thou; - (artftfar — half- 

drunk; — the lotus-bud-like breast) — hadst half sucked 

her lotus-bud-like breast; — 

by a charming smile; — (made) sweet; — lotus 

face) — with Thy lotus face looking sweet with a charming smile; 
(t) — O Lord! ^ ^FFft — Thy mother; — on the fire; 

hR^O — the milk which had brimmed over; ttjf — to take 
down; -SIT^ 4HIIH — went in haste. 

2. When Thou hadst half sucked her lotus-bud-like 
breast and Thy lotus face was looking sweet with a 
charming smile, O Lord, Thy mother rushed to take 
down from the fire the boiling milk which had brimmed 

i P TRMft | 

qTfeti ^ ^f^TTuR mi || \ 

(^) ^ —O Effulgent One! 

<ilR)41tKU»l^fl^d!hl«TMR'MR^d^dfll - (HTfa — half; ^ftcT — 
drunk; — joy; ^ — interruption; — resulting from; 

— intense anger; TfT^JrT — overcome; ^rT‘ — mind) — with 
Thy mind overcome by intense anger as a result of the interruption 
of the joy felt after having partly drunk (the milk); c^TT — by Thee; 



— the churning rod; — taking up; — the 

curd pot; Hlfcd — was broken; eFtT — Oh! 

3. O Effulgent One! In great anger at the pleasure of 
drinking milk being interrupted in the middle, Thou 
didst take up the churning rod and break the curd pot! 

^RTtjcTT I 

WT HU ^ fatft || y 

rf^T — Then; tTT \Jl T 1 T fl — that mother; 31T^: — rising 

high; ^dldrl — sound; dhrl^FT — hearing; — coming 

running; - (h^T: — Thy fame; f^TT — « 

spreading) — like the spreading of Thy fame; ATI: — just then; 

Rtrft — on the floor; — spread; TRT — the curd; — saw. 

4. Then Thy mother, hearing that sound which rose 
high, came running and saw the curd just then spreading 
on the floor, like the spreading of Thy fame. 

— (^hhT — through the Vedas; hIRH fPTrl — 
who art searched for) — who art sought through the Vedas; r^T — 
Thee; 3T^t^T — not finding; — in anger; HR HmT< 4 — 
searching; — that (Yasoda) who had done meritorious 

deeds; (c3T) — Thee; — on the mortar; 3llcl<3 — to a cat; 

(3^ — cat) — giving butter; — giving); 

— saw. 

5. That fortunate Yasoda, not finding Thee, started 
searching in great anger for Thee, who art sought 


through the Vedas and saw Thee sitting on a mortar and 
feeding butter to a cat. 

Note: Sages try to know the Lord through the Upanisads with 
great effort; but Yasoda saw Him easily because of her store of good 
deeds. This is the implication of the adjective — 

tafAngdt mflgd prr ii % 

31T$ — At once; W — she; - (Tfa — anger; 

— overspread with) — her face expressing anger; — 

in front of her friends; — 

pretended fear; — shining; SiM’lflOvJl — lotus face) — whose 
lotus face was beautiful with pretended fear; — Thee; SPJfjT — 
catching hold of; — to tie up; T$T*TT — a rope; — 

took; W — Oh! 

6. At once Yasoda, her face expressing great anger, 
in front of her friends, caught hold of Thee whose lotus 
face was beautiful with pretended fear and took a rope 
to tie Thee up! 

^ flvwHfd i 

fTT ||^ 

^ — O Lord! — Good people; — whom; — as 

a friend (benefactor); ^SfcT — desire to have; tt Wrt — that 
Thee; — to tie up; ^^rTl — desiring; HT — she; 31^ — many; 

— pieces of rope; — joining together; 3 iRsm — 

all (the entire length); — short by two finger-breadths; 

— found indeed. 



7. O Lord! Desiring to tie up Thee whom good 
people desire to have as their benefactor, Yasoda joined 
together many pieces of rope (one after another) and 
found always that the length was short by two finger- 

Note: The word is used in two totally different senses here. 
The Lord did not grow in size as in the Vamanavatara, but still the 
rope was always found to be a little too short. This is His Maya! 
None can measure Him. 

HWflMymgl it || C 

(t) it — O Hari! (who dost remove the sorrows of devotees); 

- (fafHd — astonished; THWT — 
smiling; fldl'Jld — fri.ends; ^f^rTT — looked on) — looked on by 
friends who were smiling in astonishment; ltd "134,4 — (R3"T 
— perspiring; — tired; — body) — the body perspiring 
and tired, dT — her (Yasoda); — seeing; '£431 — out of 

compassion; Pi n4 4.43 3 4,: Slf^T — though ever-free; — the 

tying up itself; — Thou didst allow; 3flt — Wonder! 

8. O Destroyer of the sorrows of devotees! Seeing 
Yasoda, perspiring and tired, being looked on by her 
friends who were smiling in astonishment, Thou, who 
art ever-free, didst, out of compassion, allow her to tie 
Thee up. What a wonder! 

— “O naughty boy! TcJtlRt — at the mortar; Pd< — 

stay for a long time.” ffct — saying thus; ?TT — she; ddT — when 



*TOT ^ — to the house itself; 3TFT0T — returned; <T^T — then; 91^5 
— earlier; — (for — cavity) — in the cavity of the 

mortar; 3lftrT — kept; <lR: — the butter; — eating; 

31<TlffojT: — Thou didst stay. 

9. “O naughty boy! Stay tied to the mortar for a 
long time” — saying so, Yasoda went back to the house. 
Then Thou didst stay there eating the butter which Thou 
hadst earlier kept in the cavity of the mortar. 

WIRflf fotf TO HW: fog FRTSFTTSW | 

cjidHi^ qfonfe*ri in® 

(t) fort — “O Lord! — Thou; — if; 3TTT?TgiPT: - 
(3PTT9IMI — art easily attainable (only) by those who are 

free from the bonds of desire; fmi$RT 3FRIT — by this (Yasoda) 
who had a rope; ?RrT: — how (wert Thou) tied?” — 

in such terms; — by the gods in heaven; — praised; 

(t) 3TcHT*T — O Lord of Guruvayur! *TT — me; 7 T^ — from 
illness; H finite? — save. 

10. “O Lord! If Thou art easily attainable only by 
those who are free from the bonds of desire, how wert 
Thou tied by Yasoda who had a rope?” O Lord of 
Guruvayur, who wert praised thus by the gods in heaven, 
save me from my illness. 

Note: There is a pun on the word TT$T here. It means ‘desires 
which bind like a rope’ and also an ordinary rope. It may be noted 
that only when Yasoda, in frustration, gave up her desire to tie the 
Lord, that she was able to achieve it. 


Dasaka 48. 

|| || 

The Redemption of Nalakubara and Manigrfva. 

Metre — Vamsastha. 

This dasaka is a condensation of Bh. X. ch. 9 verses 22 & 23 
ch.10 and ch.ll verses 1 to 6. 

<Wl« | 


|| •) 

— extremely great; — happiness) — 

who were extremely happy; — by the hosts of gods; 

ffa — (?FT <tkl H:) — as ‘Damodara’ (one whose stomach 
was tied with a rope); — naming; — joyfully; 3fpT^cT: 
— praised standing all around; — who hast a tender belly 

H:) r^ — Thou; — comfortably; eFFT — 

staying at the mortar; — not far away; 353j*lt — two 

Arjuna trees; — didst see. 

1. Thou wert named ‘Damodara’ by the gods who 
were extremely happy and who were standing around, 
praising Thee joyfully. Tender-bellied as Thou art, Thou 
didst stay comfortably at the mortar and then didst see 
two Arjuna trees not far away. 

qfrnfte fftl ff«lt TjrT: | 



fat f^r ii r 

— The son °f Kubera; 'Tet^Tlfa*!': — (3Tfa*IT — 
name) — named Nalakubara; TT: — another (son of Kubera); 
H^lifld: ifrT — as Manigrfva; TOT TO": — become famous; 

- (*rtm aifa<i<ni farr) — because of 
the prosperity attained by worshipping Lord Siva; — become 

haughty; rdfeyal — indifferent to Thee; far 3l<sl<?ldi faft — did 
play about for a long time. 

2. One son of Kubera, by name Nalakubara, and 
another, well-known as Manigrfva, having attained 
prosperity by the worship of Lord Siva, became very 
haughty and indifferent to Thee and led a very improper 
life for a long time. 

fatf rft 

fadlflfA t-PWi H *m<0 

— intoxication) — Highly intoxicated (with 
wine); (j<l l MlN<5<4t|<tlddi<|d'l — (^m — having drunk wine; J lN<* 

— singing; <jidd — group of young women; 3li<|dl — surrounded) 

— surrounded by groups of young women who were drunk and 

singing; f^PFTHt — without clothes; ^<IH<IN1 — - — god; 

3TTW —river) — in the river of the gods (Ganga); ^feTT^ — 
engrossed in sporting; — the two of them; — 

(w^ u i:— devoted to) — who is devoted to Thy feet alone; W- *1K5 ; 

— that sage Narada; fttw — saw indeed. 


3. Sage Narada, who is ever devoted to Thy feet 
alone, saw them (Nalakubara and Manigrfva), engrossed 
in water-sports in the Ganga river, unclad, highly 
intoxicated and surrounded by women who were all 
drunk and were singing (ribald) songs. 

5 ^ ^T: || V 

— In fear (of Narada); TnWRTTT — (^^TTtT — put on; 
3T?T: — clothes) — who had put on their clothes; — the 

beautiful women; T 7 PnflW Sift' — inspite of seeing in front (of 
them); — whose mind was blinded by intoxication; $4) 

— these two; , T^^rT?TTfnTftTS^' — in order that they may get 
devotion to Thee and calmness of mind (withdrawal from sinful 
deeds); Hpf-' — the sage; '5Ptt — pronounced (as follows); SllPn 

— without calmness (of mind); (ftd — how can there be 

4. Inspite of seeing before them the women who had 
put on their clothes because of fear of the sage, these 
two persons, who had become blind (lost their 
discrimination) with intoxication, (did not follow suit). 
In order that they may acquire devotion to Thee and 
calmness of mind (by withdrawing from sinful 
activities), the sage pronounced (as follows). How can 
there be happiness without calmness of mind? 

^wirTt far 



frftftrft rf \ 

TTrft aiTT^T II ^ 

— “You two; far — for a long time; SF^urntii — the state 
of being Kakubha (Arjuna) trees; — getting; 3^ — 

thereafter; RfftST — seeing Hari; ^ — your original state; 

Sii^d — will get”; ffcT |Rol — told thus; rft — they (two); 

— the desire to see Thee; ^Trft — having got; fl-JUnl — 
in Gokula; — two Kakubha trees; — became. 

5. On being told by the sage — “You two will remain 
as Arjuna trees for a long time and then, on seeing Hari, 
you will get back your original state”, they, being very 
desirous of seeing Thee, became two Arjuna trees in 

Note: Sri Narada said that even as trees they would have 
remembrance of their past life. (Bh. X. 10.21) This was to generate 
repentance for their misdeeds and intense desire to see the Lord. 
This shows the sage’s great compassion. 

M^OIIPhI r^TT | 

i Pi ml Pistil 

faTFI vfHf MRiJlIrMi rTO 


cRJlfci^T — Such; — two Arjuna trees; — 

moving slowly (*RIT — slow) — without any pause; fl^li 

cd<4l — by Thee who didst approach; f^THT jfl IJ lT — which had 
decayed because of age; TO — the two trees; fcKifarfl?1 ^1 
- (fcKlPld — going cross-wise; — mortar; Tt^T — 

blocking; — uprooted) — which were uprooted by being in 

the way of the mortar which was moving cross-wise; t Tft T TTmcft — 
were felled. 


6. Thou didst approach those two Arjuna trees, 
moving slowly but without pausing. The two trees, 
which had decayed due to age, were felled by the mortar 
(dragged by Thee) moving cross-wise between them. 

TT^lf^TI rTWm- 

TOft ffrt: || vs 

(^) d)fq*s< — O Govinda! ^3! — when; rqqi — by Thee; 
— (?uRg*j — tree) — the two trees; 3Phfj) — were 
felled; cl<<l ^ — then itself; — from their core; Rl^'tl 

— who emerged; — of great splendour; — by the 

pair of Yaksas (sons of Kubera); — Thou; rfr^TWT^ — 

immediately; — by hymns; 3Tmf5jl 3TpT — worshipped also. 

7. O Govinda! When the two trees were felled by 
Thee, from their core emerged at once two Yaksas of 
great splendour. They immediately worshipped Thee by 
singing hymns of praise. 

Note: The first is from the root — to break. The 

second 3T*nfjf is from the root — to worship. This is one of 
the many instances of the consummate skill of the poet in the use 
of words. 

3sT^J | 

*lrft <|un«i\ 3 sT^J ^fr^Tnrrq || C 

IF — In this world; 3Fd"M<M: STft' — a devotee of another god 
also; — in due course; W-rT — Thee; *PteffrT — will 



certainly come to; b,d1 — these two devotees of Rudra; 

— by the grace of the sage; — Thy feet; 3fFIrft 

— reached; TxPTT — supreme devotion; <|«in 1 — praying for; 
<a<^ — did depart. 

8. In this world, a devotee of any other god also will 
in due course certainly come to Thee. These two 
devotees of Rudra reached Thy feet by the grace of the 
sage and, praying for supreme devotion (to Thee), 

o4*tlf^r T i r ^. T i 11 % 

cffT: — Then; ( ll4*u^<?l — (When) the community of Gopas; 
d^KUK16>JIKdMcbfiMR«llfrlPl - (rR! — tree; ^TT^T — falling 
down; Slb u l — frightening; — noise; WPl — trembling; (in 
fear); ^lici — rushing); — was rushing, trembling in fear on 
hearing the frightening noise made by the trees falling down; 

— (fq^cT — ashamed; cdsH'-fl — Thy 
mother; *£3 — face; f^TWT — by him who was looking at) — who 
was looking at the face of Thy mother who was feeling ashamed (of 
what she had done); — by Nanda; — who dost 

confer release (from bondage); — Thou; — wert 

released (from the mortar). 

9. Then, when the whole community of Gopas 
rushed to the place, trembling in fear on hearing the 
frightening noise of the trees falling down, Nanda, who 



looked at the face of Thy mother who was feeling 
ashamed (at having tied Thee up) released from the 
mortar Thee who dost confer release on all. 

qrf% *tt 11 ^ o 

♦llflogl' — “Of the two trees; — who had gone in the 

interspace; **^5: — the child; 3t^TT — now; ?t: — by the 

power of the Lord; 3Plft$TtT: — is unhurt; — wonder!” ffa 
4di*j1: — by them who wer£ saying thus; *TTFT — Thou; nftd: 
— wert taken home; (t) — O Lord of Guru- 

vayur! ' r ft nqiq Hiig — Save me from ailments! 

10. “The child who went between the two trees is 
unhurt by the power of the Lord. What a wonder!” 
Thou wert taken home by the Gopas who were 
remarking thus. O Lord of Guruvayur! Save me from all 

Dasaka 49. 

II ii 

Journey to Vrndavana. 

Metre — Upendravajra. 

Bh. X. 11 verses 21 to 36 is condensed in this dasaka 

MdryHIdlfa^l % hlmfdbUMIdlft+Hd | 



*TTc*P1|c||RM!' % - (*TcTrJPTra — Thy glory; 3ff^T: _ who 
did not know) — Who did not at all know Thy glory; jffrTT — the 
Gopas; 3T? 'I'M — in this Gokula; o^WHimlccr, _ the falling of 
the trees, etc; — without any reason; TrTTfRW — as ill-omens; 

— suspecting; — elsewhere; SPHIJ — to move; MT 

— made up their minds. 

1. The Gopas, who were not at all aware of Thy 
glory, suspected the falling of trees, etc without reason 
in Gokula to be ill-omens and made up their minds to 
move elsewhere. 

infr I 

ftT: ntfrari f^PT TFTtir <KlcH ^TFT fcHMcflfd || R 

rfT — Among them; <14 HIRt^TN ct 4: - (3tfw _ name) — 
a leading Gopa by name Upananda; fW: hHMi — “to the west of 
this place; 'TFT — named Vrndavana; Ml si — beautiful; 

f4f^R — forest; R<i4iPr1 — there is”; ffct — thus; ^ 

— certainly at Thy prompting alone; jPu — said. 

2. Among them, a leading Gopa by name Upananda 
said, certainly at Thy prompting (as the Indweller), “To 
the west of this place there is a beautiful forest named 

3ty — Then immediately; r i ^h<9<t I: — Nanda and others; 

rT^ tlcj — that place known as Brhadvana; 'iWM — a 



former stable; RfMN — making; cqqR^nrq^M^lRiRticuRio- 
dMl*l < ldi: — (r^R^d — accompanied by Thee; ^sfl'd'Tl — Thy 
mother; id (die — seated; 'iR^d — superior; 4H — cart ■3l.d ) ddi: 
— following) — following the superior cart in which Thy mother 
was sitting along with Thee; — set out. 

3. Immediately thereafter, Nanda and others set out, 
following the great cart in which Thy mother and Thou 
were seated, thereby making that place known as 
Brhadvana a mere former stable. (Since they all left 
Brhadvana, it was now nothing more than a former 

jrffa RTfTRrT JTFf$wty || V 

HWFTRniT: — (3FTfT: — of the cart; 
H’ll ; — delightful sound; — of the rows of cows; 

— the sound of the hoofs; 3lnUd: — amidst) — Amidst 
the delightful sound of the cart and the sound of the hoofs of cows; 
^q^qlqic>iftdl3lXTffr| — (^TT — by Thee; f^Tt^T —amusingly 
or playfully; 31MftcllPi — uttered; 3TSHlftl — letters) — the letters 
(words) uttered by Thee playfully; JTTTT — drinking in; cfsjfa: — by 
the Gopikas; dRl^*4 — the length of the route (journey) *T 3fffRrf 
— was not felt. 

4. The Gopikas who were drinking in Thy playful 
talk in the midst of the delightful sound of the cart and 
the sound of the hoofs of cows, did not at all feel the 
tedium of the long journey. 



(t) — O Lord! _ (H<dU^H|: — 

blossomed flowers; qj'QHyai: — Kunda, etc.; %*flMI: — groups of 
trees) — in which there were many Kunda (jasmfne) and other trees 
full of flowers; WT — (9TT^T — grassland; WT) 

— by the intense beauty of the grasslands; — 

(eR'^uRRr: — with emeralds; — paved floor; — 

extremely beautiful) — extremely beautiful like a floor paved with 
emeralds; ^W'l — Vrndavana; — seeing; — 

Thou wert delighted. 

5. O Lord! Seeing Vrndavana which was full of 
jasmine and other trees in full bloom, and with beautiful 
grasslands which looked like a floor paved with 
emeralds, Thou wert delighted. 

— In dwelling houses built in the form of 
a half-moon; — (when) all ’.he Gopas; ^pTlf^Tct^ — had 

settled down comfortably; — Thou; 

TIWT — mingling with the cow-herd 

boys; — the beauty of the forest; — all around; 

— didst see (enjoy). 

6. When all the Gopas had settled down 
comfortably in the dwelling houses built in the form of 
a half-moon, Thou, along with the cow-herd boys, didst 
enjoy the beauty of the forest all around. 



3Klci*m4nclf44HlMi — (3TTT^T 33$^ *1l4<J| 3TPTrTT: Pi4?li: 
3TPT: 373T) — Whose clear water flows through winding paths; 
■H < iciI *1 *1 <?tiHi — (*hinmi — of swans; ^iPT: — by the 
cooing; — whose speech is the cooing of swans; 

PH-rUHctfcl'flcttm — who has as her ever-smiling face the lotus 
flowers; — the Yamuna river, (daughter of Kalinda); c^ 

HW: — Thou didst see. 

7. Thou didst see the Yamuna river, whose clear 
water flows through winding paths, whose speech is the 
cooing of swans and whose ever-smiling face is the lotus 

\m n ^ 

<*> c w?lcMl*1 T {l i ! — i u| j # r |.-tT 'TT^FfPT) — Very 

beautiful with the noises (or the plumage) of many peacocks; H^lUl 

— of gems; H^ H \?\\~ — rays of light; — 

multi-coloured) — multi-coloured due to the rays of light; 

— with its tall peaks; faP — touching the world of 

Brahma (Satyaioka); TRsfr R[R ^ — the Govardhana mountain 
also; rT tj 3P-IT: — Thou didst see. 

8. Thou didst see also the Govardhana mountain, 
very beautiful because of many peacocks, multi- 


coloured due to the rays of light from gems and touching 
Satyaloka (as it were) with its tall peaks. 

HH-rlrfl cHInWHIl: I 

ddfddWi TTWTfJi^PJ || % 

cTW ; — Then; — Thou; H^T — along with the Gopa 

boys; 5FTRT — in the entire forest; TT SUHT: — wherever 

didst go; rTrT: ?RT: — in all those places; qjfcHT — winding; eft 

— that Yamuna river; t^T <.Miqr|) fg' — like a love-lorn 
one; 3TTW: — didst see. 

9. Then, wherever Thou didst go in the entire forest 
along with the Gopa boys, there Thou didst see the 
winding Yamuna river, like a love-lorn maiden (eager to 
see Thee). 

fl^bl de+HI<J|Udl} | 

^ <rrfe ffmrrih 0 

— Which was as described; — congenial for cattle; 
iqh*i — in this forest; ^T^FTWTt — in tending the calves; 

— very much interested; ^ — then; ^ Hi\H‘ — Thou, 

with Balarama; — along with (other) boys; — moving 

about; (t) — O Lord of Guruvayur! — save 

(me) from ailments! 

10. Thou didst move about, along with Balarama 
and other boys, in the forest described above, which was 
very congenial for cattle, very much interested in tending 
the calves. O Lord of Guruvayur! Save me from all my 



Dasaka 50. 

II ^ ii 

Slaying of Vatsasura and Bakasura. 

Metre — Marini. 

Bh. X. 11 verses 37 to 59 form the subject matter of this daaaka. 

5 « Mutual ^ fa 3ft *1 

|| <) 

(t) ^ — O Auspicious Lord! 3f*T — then; — 

along with Haladhara (Balarama); — whose 

radiant form is delightful to the eyes; — Thou; 

- (rTC^T — flitting about; — honey bee; — swarm); 

— with swarms of honey bees flitting about; — in 

beautiful Vrndavana; — (qnHMl — of calves; 

— in tending; ^t^T: — keen) — keen on tending calves; 
— horn ( T T^T); flute ?fl); and cane (^); ^ — 

carrying; mt — along with cow-herd boys; fa3R*T — 

didst wander about. 

1. O Auspicious Lord! Then Thou, whose radiant 
form is delightful to the eyes, didst wander about, along 
with Balarama and the cow-herd boys, in beautiful 
Vrndavana in which swarms of honey bees were all 
flitting about, intent on tending calves and carrying a 
horn, a flute and a cane. 



^<U|S^S SI<K | 

7T ^ H^FFjfttT dMf$ft- 

(5) chHcnlMd — O Consort of Laksmi! r^Rl — (When) Thou; 
mnH <|^n^ — in holy Vrndavana; faft?nPTrftT$r — (faf&di ^di 
vjIUrqi: TS3T rHj) — which protect the universe; 
eilieM — — caressed by the lofus hands of Goddess Laksmi; 

— the pair of feet; TTfcT — didst place; 
dbdg^dfaflT^rhlld^lR;^ — (TTT: diet?! ^<^11 Tfa: ^ 

3TTfe: TFT cT^) — the trees, creepers, water, earth, mountain, field 
etc.; RfiRfT FT^cH^Rd — how full of prosperity; T — did they 
not shine. 

2. O Consort of Laksmi! When Thou didst place 
Thy pair of feet which protect the universe and which are 
caressed by the lotus hands of Goddess Laksmf in holy 
Vrndavana, how prosperous and glorious did the trees, 
creepers, water, earth, mountains, fields, etc become! 

ra^TT^nrfft i 

TTTT ^cT cirHI^frl fT^WT: II 3 

(3?HT: — soft grass) — With beautiful meadows; 
<ftl tiki — in the forest (Vrndavana); '*-0< u lrl<?) — cooled by 
a gentle breeze; f^^T^TTrftt — on the spacious banks of the 
Yamuna; — on the peaks of the Govardhana 

mountain; ^ — Thou; ?fhiq: — playing gently on the 



flute; qictlcfc — the calves; — grazing; fc;q^ — one 

day; <3ttil<$fci — in the form of a calf; — an Asura; *3^ 

— didst indeed see. 

3. While Thou wert grazing calves in the beautiful 
meadows cooled by a gentle breeze on the spacious 
banks of the Yamuna and on the peaks of the 
Govardhana mountain in Vrndavana, playing gently on 
the flute, Thou didst see one day an Asura in the form 
of a calf. 

fasffiTO JJTrTjftfatR || Y 

— (T*TCT —with force) — wagging the tail with 
force; f^OTTcT: — walking; 3RT — his (Asura’s); — 

turning the neck; T^TETrftef — looking for a chink (weak spot); 

viTl^TrT — with a strange look; — seeing; 3t«t — 

then; *H U 1 faSRt — catching hold of his two legs; cl — him; 

— again and again; 3IT^: l H <4 *1 — whirling about very fast; 

Siruflfdd — when his life had departed; — on a big 

tree; — Thou didst throw. 

4. Seeing the Asura moving about wagging his tail 
forcefully, turning his neck now and then and looking in 
a strange way for a weak spot (an opportunity to attack), 
Thou didst catch hold of his two legs and whirling him 
about very fast again and again, didst throw him on a 
big tree after his life had departed. 

fawfcT *tSi$r«4 'Jlirm rTr$TW 



^K*|: ^Ttr^t: | 
f^lTf^T TOt eSNk^fni ^TPT rT^T ^ II ^ 

(t) tt — O Hari! \H!r4l — by birth; q^icnRl — evil-minded; 
— (when) that mighty Asura; 

— (f^TcT^jf^T — by the force of the fall; — smashed; 

$ll u flb^ : — by the trees; — destroyed; — the forest) — 

destroying the forest by smashing the trees by the force of his fall; 
cTr^n^T — immediately; Plnafci — fell; — in the sky; 

— who had gathered in a group; — the 

gods; cfTT — then, in joy; Wd: — on Thy head; 

rch^: — heaps of flowers; d^Prl Hih — did shower. 

5. O Hari! When that mighty Asura who was by 
birth evil-minded, fell destroying the whole forest by 
smashing the trees by the force of his fall, the gods who 
had gathered in the sky in a group showered heaps of 
flowers on Thy head in joy. 

faMdfrl ^rijrhl | 


^ H^fcT || ^ 

1 J^f — “On Thy head; fa^TcPTT — exquisitely fragrant; 
iac41 — heap of flowers; TjcT — from where above; 

RfTrffrl — is falling?’’ ffcT — thus; TTof — by the boys; T3rp — 
being asked; — Thou; — by the throwing of the Asura; 

— from the cluster of trees; ^ffefrT — suddenly; Tcf: 

— which went up; JT: 3TT c^hRicm: _ that heap of flowers; 

— slowly; *1*)fd — is certainly coming down; ffrT — thus; Htef 

— jokingly; 3^TT: — didst reply. 



6. Being asked by the boys, “From where above is 
this exquisitely fragrant heap of flowers falling on Thy 
head?” Thou didst reply jokingly that the flowers which 
suddenly went up when the Asura was thrown on the 
cluster of trees were obviously coming down. 

ri'Hri'WNm: W | 


u vs 

— Agin; — one day; wm _ w hen 

it was extremely hot; ciH'lrMqmi«T: - (rHT'ddddl — daughter of 
the Sun, the Yamuna river; ’TFT: — water) — the water of Yamuna; 
’TFJ — to drink; J ldL — Thou and others who had gone; 

fafironTRoST - (fafoVT — mountain; — wing; tfe — 
cutting ofO — when the wings of the mountains were cut off; fcTFJrT 
— forgotten ( by Indra); 3TCT — like another Kailasa 

mountain; dipidu^d — which was flapping its wings; ^3? — a 
crane; — did see indeed. 

7. On another extremely hot day, Thou and others 
who had gone to drink water from the Yamuna saw a 
crane which was flapping its wings and looking like 
another Kailasa mountain which had been forgotten by 
Indra when he cut off the wings of mountains. 

Note: It is said that in the Krtayuga mountains had wings and 
they used to fly from place to place. The Devas who feared that they 
may fall on them complained to Indra, who cut off the wings, See 
Valmlki Ramayana, Sundara Kanda - Ch I. Verse 13.4. 




^Ic^IT rT^TSS^J *raFJ fa’tf 

■*H Hd i rl — (When) the Gopa boys; ?rf?PT ffysrfcT — were drinking 
water; W- — he; srf^cT: — running towards Thee; PiPi?M 

— swallowing (Thee); — as if it was fire; spt 

— spitting out at once; — again; — of the beak; cblc^l 

— with the point; — to tear (Thee); 31 J lld — came; (t) 

— O Lord! cTTT — then; — wicked 

people; PTTT — cutting down; — adept at) — who art adept 
at destroying the wicked; — Thou; 3TT^ — quickly; — 

the two halves of the beak; — catching; ct T^TT — didst tear 

him apart. 

8. When the Gopa boys were drinking water, he ran 
towards Thee and swallowed Thee, but immediately spat 
out as if it was fire. He then tried to tear Thee with the 
point of his beak. O Lord! Then Thou, who art adept 
at destroying the wicked didst catch hold of the two 
parts of his beak and tear him apart. 

TPjfe HfTdT 3TT *f?TT ^ddT- 

^ ?#tR ^ fRW 
McT c|><|cRl?f || ^ 

(Jdl fig jii — (His) dead sister; ’JrRT — Putana; HmR; <9(^ 

— perhaps to see quickly; 3T — or; 3Tff <1^11 — going first; ST^jf 
3FT 3ffa — (his) younger brother Agha also; ^ — to await 

alone; dffHd ^ — (when) that crane; $IHdPi<Hil — to the abode 
of Yama; — went; ^Rt^FT — (when) the host of gods; 



— heaps of flowers; f=b<ln — showered; — 

from Vrndavana; tfW: — Thou didst go home. 

9. When that crane went to the abode of the god of 
Death, as if to see his dead sister Putana quickly, or to 
await the arrival of his younger brother Aghasura, and 
the gods showered heaps of flowers, Thou didst go home 
from Vrndavana. 

Wfl^M || => o 

- (fl'4Uu| — Vayu; ttf ?Td — well- 
known) — who art well-known as residing in Guruvayur; (%) 

— O scion of the Sura clan! — from a distance; tlRldydldiq 

— the sweet sound of the flute; FTST^T — hearing; 3^-1 ■T — by the 
Gopikas; rdftd — quickly; 3fTTTT TTT^T — coming near; 

— in extreme joy; — seen; ^fdd'Jld'fld^M^T — ('flidd 

— caused; — mother; d<t — Nandagopa; 3lM<< — joy) — 

who didst cause delight to (Thy) mother and Nanda; *PT Sllddl'j 

— my ailments; WW* — deign to eradicate. 

10. O scion of the Sura clan, who art well-known as 
residing in Guruvayur! Hearing the sweet sound of Thy 
flute from a distance the Gopikas quickly came near and 
looked at Thee in extreme joy. Thou who didst cause . 
great delight to Thy mother and to Nandagopa, deign to 
eradicate my ailments. 



Dasaka 51. 

II || 

The Slaying of Aghasura. 

Metre — Atirucira. 

Bh. X. ch 12 is condensed in this dasaka in the first seven verses. 

*^|tH fnt 

flfortfclMta II ^ 

(%) f?T — O Lord! — once; FTH — along with 

the children of Gokula; — Thou; chi?I^' — (3RFT — 

eating) — eating (as a picnic) in the woods; fdfgdHfci: — having 
decided upon; dfjd<dcdd u sd: — by a large herd of calves; flHIdd: 
— surrounded; — with condiments, curry etc.; JHd 

with cooked rice; M J 1 d < I — very early in the morning; idc. ’IHtJ — 
didst set out. 

1. O Lord! Once Thou, having decided to have a 
picnic in the woods, didst set out very early in the 
morning along with the other children of Gokula and 
surrounded by a large herd of calves, carrying cooked 
rice, condiments, etc. 

f^jgFRRR Jlf: | 



?^f%T ^T^tepiTTfi^T: II R 

Nl'l4d: ?T^ — Of Thee who hadst set out; — 

from the two lotus feet; T^flTT — which rose up; — 

(and) which sanctifies all the three worlds; ToT — dust; Hg'ta: ■— 
the great sages; *TtT*ld<{l Aliened: — (^cH ‘Hdd: f§fWRT 'irtld: 
cf) — enjoying the delight of seeing Thee; H^'b^TT: — full of 
horripilation; — with (their) bodies; — received. 

2. The great sages enjoying the delight of seeing 
Thee, received on their bodies with horripilation the 
dust which rose up from Thy lotus feet when Thou didst 
set out and which sanctifies all the three worlds. 

f^*fr ^rafrr fPT | 

9NM<hl$fri: II \ 

(%) — O All-pervading Lord! 'Hdfd — (When) Thou; 

£ TPT — along with the boys; 3lfd<elSllsH — (stfcRTt — 
thick — grass) — with a thick growth of grass; rfef — on the 
ground; — the cattle; TTPTifci — wert grazing; WRch: — 
terrifying; 3nJT?p — Aghasura; chick — (^FT T*Wr. — 

python) — in the form of a python; 3T£TR — for an evil deed; 

— suddenly; 3dTf — the way; — blocked. 

3. O All-pervading Lord! When Thou, along with 
the other boys, wert grazing the cattle at a place where 
there was a thick growth of gras* the temble Aghasura 



suddenly blocked the way, taking the form of a python, 
with evil intention. 

UfuRrlwRld^W | 


rdRt — (When) Thou; f^Tfa i• *1 — (wert) a little away; 

fctoic^|r^c^i<-j — out of eagerness to play; — the boys; 

chid 4 — in the forest; ^TfsT^TcWfcPfflHh — whose body was like a 
huge mountain; M^lRi^JtdiRdyRfdya^ — (^5iRi*T — like a 
cave; 8fllRd — spread out (wide open); JTf^TrT i — extended (huge); 

— mouth) — whose huge mouth was wide open like a cave; 
(t1<4) — (his) mouth (cavity); ’TcTT: — entered. 

4. When Thou wert a little away, the boys, desiring 
to play in the forest, entered the mouth of the python 
whose body was like a huge mountain and the mouth 
wide open like a cave (mistaking it for a cave in the 

WHlcfrt: gfa$lfrT 


RkR<< SPTt 

Tfarj? || <-\ 

(^) 5t^fr — O Lord! T?ih— (When) the Gopa boys; ddlcH=h 
— along with the calves; SRT^TT: — without thinking; — 

the belly of the snake; jrf^rfrT — entered; ^^TfFTt — when (their) 
bodies began to feel the heat; ^ — knowing this; <5 — 



Thou also; — the helpless; n,5iH — friends; — to 

save; 3TT^ — didst enter quickly. 

5. O Lord! When the Gopa boys, along with the 
calves, entered the belly of the snake without thinking 
and when they began to suffer from the heat inside. 
Thou coming to know this, didst also enter (the mouth 
of the snake) quickly in order to save Thy helpless 

fafaM II 

rpTRT — In the throat; *TTT — by Thee; faHrn<*'4 u ll - 
(Pt^Piri — made big; 3*4 — body) — who didst increase the size 
of {Thy) body; PlbfiHH-'r) — the breathing being obstructed; Hel< 
— the python; —was writhing; ^FT — Thou; ^rt — quickly; 
fctcjRtlrlchUcS-H u^cq: — — torn; ^uo*tusei — neck; — 

by whom) — tearing asunder his throat; T?pPf?pT — the boys and 
the cattle; fTTRT'T — releasing; fehTfaft — didst come out. 

6. When Thou didst increase the size of Thy body 
while inside the throat of the python, thereby 
obstructing his breathing, and he began to writhe, Thou 
didst quickly tear asunder his throat and releasing the 
boys and the cattle, Thou didst come out. 

«snt fcfa 



^rpTt 3PJ: ^T: II V9 

— Which emanated from the huge ^\sura; FF^T FF 

— A great brilliance, however; — for Thee to come 

out; 3TT — for an instant; f^fcT — in the sky; 3TTT^T<T — waiting; 

— in Thee who didst comeout; l — immediately; 
f'Tofr'T — merged; 3T¥t — what a wonder! ST^tt — Then; 

— in the sky; ?FT: — the gods; 'I'JtJi — danced; — (and) sang. 

7. A great brilliance which emanated from the 
body of the Asura waited in the sky for an instant for Thee 
to come out and, as soon as Thou didst come out, 
merged in Thee. What a wonder! Then the gods danced 
and sang in the sky. 

7TW: ^TR^: | 

— Then; didt-nT — the astonished; ?(t: — 

by the gods Brahma and others; TiTtjd: — followed; ^TITT: — 
along with the boys; *TW: *TTR — Thou who didst go; jpT; — then; 

— (when ) the day; — youth; TTpfa — had attained 

(ie towards noon); — with (Thy) friends; *ttJidloHd — the 

picnic lunch; 3ld»pl — didst have. 

8. Then, followed by the astonished Brahma and 
other gods (in the sky), Thou didst go along with the 
boys (to another spot). When noon approached, Thou 
didst enjoy the picnic lunch with Thy friends. 



Note : Verses 8 to 10 contain the gist of the first 11 verses of the 
Bhagavata X, ch. 13. 



II % 

fcl Ml fill chi — The horn; ^T?ft — and the flute; — 

in the waist-band; — fixing; TSTP^Tf — in (Thy) lotus 

hand; — holding a ball of rice; — with 

humorous talk; ^TTTTTT — the boys; UITTFTJ — moving to 
laughter; W — joyfully; fa^FT^: — by the gods; ^T; — praised; 

— Thou didst eat. 

9. Fixing the horn and the flute in the waist-band, 
holding a ball of rice in Thy lotus hand and making the 
boys laugh by Thy humorous talk, Thou didst eat, being 
praised joyfully by the gods. 

^3T?R faS rR ij)qqug$ 

WT?RTrT ffaffa | 


TT^TtJ smft IM 0 

(t) Jiucsrl — O Lord of the Universe, residing in 

Guruvayur! cTT — To Thee; *1? — here, amidst the 

Gopas; ^sTlSFT ^ — the happy meal indeed; — amidst the 

gods; — than the offerings of sacrifices; fiPT — is 

perhaps more pleasing; ffcT — thus; — by the great gods; 

— praised; ^TT WT 5TTTf? — save me from ailment. 



10. O Lord of the universe, Lord of Guruvayur! 
Thou wert praised by the great gods saying, “The happy 
meal in the midst of the Gopas seems to please you more 
than the offerings of sacrifices in the midst of gods.” 
Deign to save me from my ailments! 

Dasaka 52. 

II || 

The Stealing of the calves by Brahma. 

Metre — Vasantatilaka. 

This dasaka is the condensation of Bh. X. ch 13 verse 12 to the 
end of ch.14. 

3j»IT TTff^^*HI: H 

cJrH+hUIH || °i 

3i~4icirtl<PicM4 ) — In all other incarnations; — group) 

'stiiFiiefT — not seen; rT ^lPt<=h — Thy extreme glory, 'TCT — 
then; — in the liberation of Aghasura; — seeing; 

H: 37»TI — that Brahma; — desirous of testing (Thee); 

3T 8 ! — then; -HI"Tl — his Maya (power); jrfTrtHT — invoking; 
dnHcf>J|U||^ _ the herd of calves ’TT^'mct — invisible; — 


1. Seeing in the liberation of Aghasura Thy extreme 
glory which was not seen in any of Thy other 



incarnations, Brahma wanted to test Thee and so, 
invoking his power of illusion he made the herd of calves 

<T^Ttr^ WT- 

HI <MdifrKl4l 

^ff^rrsf^T HTtcPR: ^KM || * 

doHid — The calves — not seeing; ’T$l L ll— when the 

host of cow-herd boys — (sJdfx. — group, host) — were 

worried; rTFT — as if trying to bring them back; 

UIcpirtl'jqdT — (in reality) acting according to Brahma’s desire; 

— (tTlf^nj3rT: — half eaten;) — with tire half-eaten 
ball of rice; R undid — Thou didst go (from there) dqiTI — Then, 
— the lotus-born (Brahma) HcMl'l — the boys 

who were eating; mOsf^tcT — made to disappear. 

2. When the cow-herd boys were worried at the 
disappearance of the calves, Thou, pretending to be 
trying to bring them back, but in reality acting in such 
a way as to further Brahma’s plan to test Thee , didst go 
from there with the half-eaten ball of rice in hand. 
Then Brahma made the boys who were then eating their 
food also disappear. 

farrc hr 




— Thereafter — Thou; — by Thy Maya; qpmfari: 

— taking the form of all the calves; MhuunfVi: — (and) the form 

of all the Gopa boys; 

— and also the 

forms of the slings (T*T3*T), vessels, flutes, horns, etc.; 3JF^T — 

as before; — in the forests; f*KM — for a long time; Iq^rq 

— having played; 3^ HPT — then, in the evening; — Thou; 
^s|STT — in many forms (as the calves etc.); f — to Gokula; 
3TPPTT2T — didst return. 

3. Thereafter, taking, by Thy power of Maya, the 
forms of all the calves, all the Gopa boys and all the 
slings, vessels, flutes, horns, etc, and playing for a long 
time as usual in the forests, Thou didst, in the evening, 
return to Gokula, in those many forms. 

— Then; : — — calf) — in the 

form of the calves and the boys; f^T^PT^HTf^PT — (and) as the 

slings, horns, etc. r^t ^SJPT: — carrying Thyself alone; 

— Thou Thyself; uI^IhuIIRT: — in the form of cows; 

— and also in the form of the Gopikas; ^PiTIRT: — by the 

mothers; — with great joy; — wert 


4. Thou Thyself didst take the form of all the calves 
and all the boys and didst carry the slings, horns etc. 
which again were Thyself alone in those forms. The 
mothers, namely, the Gopikas as well as the cows, 



received Thee who wert in the form of the calves and the 
boys with great joy. 

Note: This is to stress the fact that the whole world is nothing 
but the Lord Himself. 

ffrf <35^: I 

3flrHM'A«l WrTWFZT 

rftfrT gfatTT«xT T[^: || ^ 

— Because; ^Pldi: — the Gopikas; TIcT: ^ — and the cows; 
cFflnj jjlci — some jiva (embodied soul) 3ff*lHM39TRr — because 
of the notions of T ness and ‘mine’ness; fftT — as son; " 

TTc^j — looking upon as one’s own; TFPT'C — great 
attachment; — were bearing; 31IrHM fTT 'Hd'Ti — Thee who 

art the very Self; ST^T^T ^ — getting as son; l«b<tcff U'lfrl — what 
great joy; *T — did they not experience! 

5. The Gopikas and the cows bore great attachment 
to some embodied souls, looking upon them as their 
own offspring, because of the universal notions of 
Tness and ‘mine’ness. When they got Thee, the very self 
itself, as their offspring, what extreme happiness would 
they not have experienced! 


dgJIcH’HHft || ^ 

^TOTT: 3tfit — Even (Thy) elder brother Balarama; ^TTF^ faicT 
— (only) at the end of one year; trg — j n this manner; 



d r\\WTm ifcH d — 

moment to moment; : — increased; — extreme joy; 

^^hnlnnui: — the entire community of Gopas; ciifam: — 
fondled; — the multifarious forms) — whose multifarious 

forms (as calves and boys) were fondled by all the Gopas with joy 
which increased from moment to moment; r^t — Thee; ss* - 
recognised; < 13 q]: — Between you two; — though 

both are Brahman; H6M — there is a big difference. 

6. Even Balarama recognised Thee, as the one who 
had taken the forms of the calves and boys who were 
fondled by all the Gopas with joy which increased from 
moment to moment, only at the end of a period of one 
year. Though both of you are in reality Brahman, there 
is such a big difference between you two! 

Note : Balarama is only a part-incarnation, while Krsna-is a full 
incarnation. This difference is brought out here. The Bhagavata 
says — I 

fawnjsr ^ferfr faijS | 

HfcRctM s iffiUKlfc 

— At the end of one year; %fs u l — (when) Brahma; 
— the old and the new calves and cow-herd 
boys; — seeing; — was stupefied; fqd^H^u'l — (and) 

unable to distinguish; MidddM — each of the new (calves and 
boys); — adorned with diadems, shoulder 

ornaments, etc.; — with four arms; - 

— rain-bearing cloud) — with the beauty of rain-bearing 
clouds; — Thou didst reveal (to Brahma). 



7. At the end of one year, Brahma, seeing both the 
old and the new calves and boys, was stupefied and was 
unable to understand anything. Then Thou didst show 
him each of the new calves and boys as adorned with 
diadems, shoulder ornaments, etc, with four arms and 
the beauty of rain-bearing clouds. 

Note : The period one human year was only one instant for 
Brahma. At the end of what was one instant for him, Brahma 
wanted to see what Krsna was doing after the calves and boys were 
hidden by him. Then he saw two sets of all these and was unable 
to make out what had happened. The Lord then suddenly made all 
the new calves and boys appear to him as having the form of the 
Lord Himself, showing thereby that they were all His own forms. 

— Each one of them; QPIIINfl"hiATiTil - (g^TefT 
— Laksmi; <1 ~ WR1 — caressed; SH — limb) — with limbs 
caressed by Goddess Laksmi; — (•ibfi'tS — 

Adisesa; , HPT — hood; $T<FT — reclining on) — reclining on 
Adisesa; — delightful to the eyes; ^HlPl41f?ld^$T: — 

with eyes closed in sport; (in Yoganidra); — 

attended on with respect by Sanaka and other sages; — as 

Thee; 'TiHci’J: — Brahma; — saw. 

8. Brahma saw each one of them as Thou Thyself, 
whose limbs were caressed by Goddess Laksmi, who 
wert reclining on Adisesa, whose form was delightful to 
the eyes, whose eyes were closed in Yoganidra, and who 
wert respectfully attended on by Sanaka and other sages. 



BiqiRl+iW^qql ra^TTF ^TT^- 

cf^T || ^ 

SldO^ddi — Innumerable; dKi<t u lit$>fd — forms of Narayana; 
— everywhere; ^ Sfft’ — and himself attending (on 

them); 3T^T — seeing; W — Brahma; *tNlfd*tit$dd: — his • 
mind over-powered by (Thy) Maya; '-Hdd Fd ^Hl 5 — when (he) 
became completely confused; TTT — then; — as only one; 
g^TTtfqiftr: — with a half-ball of rice in the hand; T 1 *) Fd — Thou 
didst become. 

9. When Brahma, seeing the innumerable forms of 
Narayana and himself attending on each of them, 
became completely confused, his mind over-powered by 
Thy Maya, Thou didst again become only one, holding 
a half-eaten ball of rice in the hand. 

Note : Brahma again saw Krsna as he was before the calves and 
Boys were taken away by him. 


^ ^nqln mnR tfR I 

fPT JlfaSH fofcrT 

cJIrlM^lfaT f^Tt qf^TT% || 'jo 

(^) dldlAdlRTT — O All-pervading Lord of Guruvayur! 

ddd — Therafter; *tldR — (when) Brahma; ■T^^T^TT — whose 
pride had been humbled; fT a dH F <1 — Thee, the Lord of the 

universe; — again and again; d"dl — prostrating before; *JddFd 
— praising; *TFT ^ — had gone back to his abode; JPjfe#: TT^: 



?FT — with the overjoyed boys; Plifl — home; — Thou 

who didst return; hRh| 1^ — save me from ailments. 

10. O All-pervading Lord of Guruvayur! Thereafter 
Brahma, whose pride had been humbled, prostrated 
before Thee again and again, praising Thee, the Lord of 
the universe and returned to his abode. Thou who didst 
then return home with the overjoyed boys, deign to save 
me from my ailments! 

Dasaka 53. 

II || 

The Slaying of Dhenukasura. 

Metre — U pajati. 

Bh. X. 15.1 to 46 is condensed in this dasaka. 

^jPTtTT H I 

(%) jT^FTT — O Lord of the universe! c^" — Thou; 3Tcfrc^T 

— having passed childhood; — charming; Hl J l u 6q^: — 

boyhood; — attaining; Q 4 — tending calves; — 

giving up; — with enthusiasm; : nt 7 TWRT ; TFTT — in looking 

after cows; ST^R^IT — didst engage Thyself. 



1. O Lord of the universe! Having passed childhood 
and attained the stage of charming boyhood, Thou didst 
give up tending calves and didst take enthusiastically to 
the task of looking after cows. 

Note: thru? — from 6 to 10 years of. age. 

tTcf W^frT: | 

(%) ' I R)ryT s ff?T — O Lord of Guruvayur! rTT — Thy; HT i|^r 
— this occupation; TTffTRT — for the beginning; 31bcf 

— was appropriate indeed; — because; (t) — O Lord; 

— for the protection of the earth / cows; 3l3rfl<ji: 

— Thou didst take this incarnation; cRT — Then (on attaining 
boyhood); tTT — that itself; 3TTTW: — Thou didst begin. 

2. O Lord of Guruvayur! This occupation of Thine 
(protection of cows) was indeed an appropriate 
beginning, for, O Lord, Thou didst take this incarnation 
for protection of the earth. ( t ITTT) and Thou didst begin 
that itself (on attaining boyhood). 

Note: There is a pun on the word TfTT which means ‘earth’, as 
also ‘a herd of cows’. The object of the incarnation being to protect 
(the earth), the Lord began to protect T rraT (the cows). 

TT^r TR 3RF# xfTT | 

tftenHTR: ^TSfT || \ 

— Once; TPftT fTT — along with Balarama; =HlH — in 
the forest; — the beauty of the woods; ^Tssr — seeing; TFsPT 

— moving about happily; ^ — Thou; R)qH -II *-1: — named 



Sridama; — of Thy friend; — at the suggestion; 

— with joy; — to the Dhenuka forest; 3PTT: — 

didst go. 

3. Once, when Thou, along with Balarama, wert 
moving about happily in the forest, enjoying the beauty 
of the woods, Thou didst go to the Dhenuka forest with 
joy at the suggestion of Thy friend Sridama. 

TrllddRftftwfc I 

c^T/tRIT — At Thy words; — by Balarama; — with 

both ^he hands; 3 t 1 I ti I 41f4 q £ — (3 tTT?T — tall; rl I cnl — palm 
tree; Pdd^ — cluster) — (when) the cluster of tall palm trees; 

— with force; ^ — was shaken; 3 T 2 r — then; — soft (ripe) 
rf — and hard (unripe) ' — bunch of fruits; — 

in front; 3T^Mrl<f — fell; (^R" : — in the form of a donkey; 

3Tft[ — Dhenukasura also; frll^ — 

emerged in front. 

4. When, at Thy suggestion, Balarama shook the 
cluster of palm trees with both the hands with force, 
there fell before Thee a bunch of ripe and unripe fruits. 
Dhenukasura, in the form of a donkey, also came before 
Thee then. 

fPjtnrl gpr i 

3TH — “Today; — in the protection of cows (4d.T> — 

a herd of cows); FWcT: — engaged; 311? — I W — the killing 
of Dhenuka; ^ — how can I do?”; ffrT ^ — thinking 



thus, as it were, cd — Thou; — by (Thy) elder brother; !£d 

— certainly; — the enemy of the gods; — didst 

cause to be killed. 

5. “I am now engaged in the protection of 
Dhainuka (cows); how can I kill Dhenuka (asura)?” It 
was thinking thus, as it were, that Thou didst make 
Balarama kill that Dhenukasura, an enemy of the gods. 

Note: There is a pun on the word “^T^” which means (1) “a 
herd of cows” and (2) “of Dhenuka” (the asura). 

ff^T PK I fqfd l ^ WR f^TTFT: II % 

(%) Vldd — O Lord! rT^T — then; — as jackals; 

— who came; cldh^cqi*} 3rPr — his (Dhenukasura’s) 
servants also; rd — Thou; it vji ft ^d: — along with Thy elder 

brother; i'Kl^T — (3TR2TT — effort;) — without effort; <del*1 — 
in play; ftj — as if they were rose apples; (jambu fruits) 

flltlj — on the palm trees; Pl<lf*f : — didst dash. 

6. O l^ord! Then Thou, along with Balarama, didst 
effortlessly and as if in play, kill the Asura’s servants 
who came in the form of jackals by dashing them 
against the palm trees as if they were nothing more than 
rose apple fruits. 

Note : The first H(lW is an adjective qualifying the pronoun 
cd; the second is the past tense m —2nd person, 

singular, of the verb f*T. + 3^T — This is one of the many instances 
of the poet’s consummate skill in the use of the language. 

fdMUfa I 



3 W — Then; — (when) Thou; — the pack of 

jackals; fafanfrT — wert killing; W: — Varuna; — 

because of his bearing the same name (Jambuka); — being 

frightened; ciQi'fl — then; — his name “Jambuka” 

y Tii n <; — as well-known in the Vedas alone; — made 

(kept); ifrT — 1 think. 

7. When Thou wert killing the pack of jackals 
Varuna, who also bore the name “Jambuka” became 
frightened and kept that name confined to the Vedas 
alone (and not known elsewhere), I think. 

Note : ‘Jambuka’, as another name for Varuna, is mentioned 
only in the Vedas and is not used elsewhere. 

(?) ^ — “O Slayer of Mura! cT? 31ddkW — Of Thy 
incarnation; ’Tef — the fruit; 3TST fl^llri — has now come”; ffrT 
^■ 'TcT — praised thus by the gods; — Thou; ?TTfT — laughing; 

— here; t T5eT JtTfT — the fruit has come; — true; ffcf — thus; 
<s|lA: rFT — along with the boys; rllel'bHlPl — the palm fruits; 
3T'H3' C ^1T: — didst eat. 

8. “O Slayer of Mura! The fruit of Thy incarnation 
has now come”—being praised in these words by the 
gods, Thou didst say, laughing ‘‘true, the fruit has come 
here” and didst eat the palm fruits along with the boys. 

4SQui<||: ^ || % 



— Dripping with honey; — full of flesh; 

I^Pd — big; cTTf^T ’+»?tiPi — those fruits; ^4rqi — having eaten; 

— fully satisfied; — (and) triumphant; — bundles 
of fruits; qefe: 'ST — carrying also; qi<*i<£ : — along with the boys; 
^ — Thou; 3TFTT: — didst return home indeed. 

9. Having eaten those big fruits which were dripping 
with honey and very fleshy, Thou didst return home 
along with the boys, fully satisfied and triumphantly 
carrying bundles of fruits. 

SrTt StTt fr^T 9>H I 

uT^frf cMcf ^ T# II 1 « 

F?T: !??T — “Dhenuka is killed”; ffcf — saying so; 

— and approaching; *T*£Of*T 1P1 — sweet fruits; — 

eating; — by the people; ^fcf — saying “Victory to Thee”; 
ffcT — “long live”; ^T- — praised; — Thou; (t) 

— O All-pervading, Ominipotent, Lord of Guruvayur! 
— save me from ailments. 

10. The people who ate the sweet fruits saying 
“Dhenuka is killed”, approached Thee, praising Thee 
with words such as “Victory to Thee, Mayst Thou live 
long”, etc. O Lord of Guruvayur, Omni-present and 
Omni-potent Lord! Deign to save me from my ailments! 


Dasaka 54. 

II fagTHFT || 

The Reason for Kaliya coming to the Yamuna. 

Metre — £alini. 

This and the next two dasakas are based on Bh. X. ch.15 verses 
47 tO 52, ch.16 and ch.17. 


rTTftf HTWt^RTr^ <b if I Rid || °i 

’Jq — Long ago, HfaR: TW — (a sage) named Saubhari; 
— (rqr^qiqi drttv.) — who was intent on worshipping 
Thee; ^ifeF^TnT: — in the waters of the river Kalindi (YamunS); 
•TTTvt! — f or twelve years; fPTTJT^ — performing penance; WTenw 
— which were enjoying sensual pleasures; — to the fish; 

— becoming attached; — once 3ftf — before him; 

tTT^f — Garuda; HT?fTT d^TrT — saw with his own eyes. 

1. Long ago, a sage named Saubhari, who was intent 
on worshipping Thee and was doing penance in the 
waters of the Yamuna for twelve years, became attached 
to the fish which were living happily there. He once saw 
before him Garuda himself. 


t<46l£ rt 

*fl*i ^jf^^^TrT H* I 

rT?rf^ flkMM* 

*il<wi vjflfqd tJiRl «i1^ni II R 

— Thy mount; ct cf§1^ — that Caruda; — who was 
hungry; ^ft^T — some fish; ^TSfct — eating; — seeing; 

<T — he (Saubhari) <T<T — grieved in mind; 3TT — “here; 

— the creatures; ^RTT ^ — if you eat; ^f^ri W 
— your life also; ^TfarTT — you will lose”; ffrf — cursed 


2. Saubhari who was very sad on seeing Thy mount 
Garuda who was hungry, eat a fish, cursed him saying- 
“If you eat any of the creatures here, you will also lose 
your life.” 

Note : The attachment which the sage had developed towards 
the fish made him prevent the bird from eating the fish which is his 
natural food. How this interference with nature led to disastrous 
consequences for the whole community in that area will be clear 
from the subsequent verses. 


fNklr): ^f?qrT *TFPT^R | 

H<4I5<11<3 II 3 

— At that time; : — Kaliya; _ proud 

of the strength of his poison; (3RTfrT: — enemy) — for the 

enemy of the serpents, i.e. Garuda; =hFeMri — set apart; HPt — 
portion (of the offerings); — having eaten; 


— (rTW Hqi^rnr ffct, tto) — by him (Garuda) who is 

devoted to Thy lotus feet; 5fitelTtT — in anger; TStfiSPTT: — smitten 
with his wings; — which was not accessible to him 

(Garuda); TT — waters (of the Yamun3); 3PTT5 — took refuge in. 

3. At that time, Kaliya, proud of the strength of his 
poison, ate the portion of the offerings set apart for 
Garuda and was smitten by Garuda in anger with his 
wings. Kaliya then took refuge in the waters of the 
Yamuna which were not accessible to Garuda (because 
of the curse of the sage). 

qffhaini: Hrim: 

uTTrTlJ || V 

Utt — (When) that cruel one (Kaliya) ^ \si 1 41 < q i ^ — was 

dwelling in the waters of the Yamuna; — Yamuna; — 

water) — by the power of his poison; rfrt ^STT: — the trees 

on the bank; f^TcTT: — dried up; — in the sky; TrFrf- — flying; 
x TT^iaim: — the birds; n — fell down (dead); ^*T — 
because of that; f^TT: — Thy heart; TTOMTif ^TfiT — melted in 

4. When that cruel Kaliya was dwelling in the waters 
of the Yamuna, the trees on the bank dried up and the 
birds flying in the sky fell down dead because of his 
poison. Thy heart then melted in compassion. 




3qif^T3R || ^ 

35i$ — At that time; — once; —.(when) Thou; 
tftT'TTfar — Balarama (?frC-. — plough): — leaving (without); 

<uyi 'hi'i'iiTi — to the forest near the Yamuna; — hadst gone; 
Tf 51 ^ifi^*fM'NdLdl: - ( dgmifNKI — of the severe summer; 

— by the intense heat; cT^l: — parched) J fl J il Mirth — the 
cows and cow-herds; ^Tcffa — the poisoned water; — 


5. At that time, once when Thou hadst gone to the 
forest near the Yamuna without Balarama, the cows and 
cowherds whose throats were parched by the intense heat 
of the severe summer, drank the poisoned water. 

R <RT^: | 

(t) 3T3pT — O Changeless One! — Thou; TPT — all 

of them; — almost dead; WTtT^ — on the ground; 

fsTHplT^ — fallen; — seeing; T^TT^: — moved by compassion; 
3TRT — near (them); — going; 'fbj’TTRTTf^f^r: —‘which 
showered nectar; — by (Thy) auspicious glances; 51 — v 

quickly; jflcj <4 1 H lRi— didst revive. 

6. O Changeless One! Seeing all of them fallen on 
the ground almost dead, Thou wert moved by 
compassion and, going near them, Thou didst quickly 
revive them with Thy auspicious glances which showered 


ft ft uTTTTt 

7TNH1T: | 
rqc^d cif&q»n- 

7 fTWgT: — The Gopas; ft ft — “What is this! Harf^ — in 
every limb; — extreme bliss; 3TRT: — has come”; ffa 

— thus (saying) — having got up; c^T 3nf — seeing 

Thee in front; E'e.dMiHHldi: — who had seen various 
manifestations of Thy glory; — that; — brought about 

by Thee; ft?nT: — realising; — Thee; snfeTfF^ — embraced. 

7. The Gopas got up, exclaiming “What a wonder! 
there is extreme bliss in every limb”. Then, seeing Thee 
before them, they, who had already seen many 
manifestations of Thy glory, realised that this bliss was 
caused by Thee and embraced Thee. 

o4I^Utt 41 II d 

— Thus; T Tra': ? — the cows also; §1 U 1 T 1 — in an instant; 
<T3*r3rfaT: — coming back to life; FtmTH^T: — in increased joy; cSTT 
^ — Thee also; ^<WICI — in front; £^1 — seeing; Fl4d: — every¬ 
where (all around); fF^W — tears of joy; oqi^o-q^: — 
shedding; — softly; T^rftpTRT: — lowing (producing sound); 
*l<t> — quickly; 3TTT^: — surrounded (Thee). 

8. The cows also came back to life in an instant and, 
in great joy, seeing Thee before them, shed tears of joy 
and, lowing softly, quickly surrounded Thee. 



J|)Q4P<dl || % 

(?) *£3^ — “ O Mukunda! (Bestower of liberation); "T 9l(U 
H^rT: — all over our body; 3PT — this horripilation; 3RT: 

— within us; — an indescribable; — 

intense feeling of bliss; 3PT S^TTH - - — the power of the poison; 
3TT$^: — is wonderful”; ffrt — thus; T TT^: 33 tT — being said by 
the Gopas; 3f^rT: — (Thou wert) congratulated; dPdcT 3T*J: — 
(and) worshipped. 

9. “O Mukunda! There is horripilation all over our 
body and an indescribable, intense feeling of bliss within 
us. The power of this poison is indeed wonderful.” 
Saying so, the Gopas congratulated and worshipped 

'TRT || <) o 

^ — In this manner; — the devotees; 3Tf^T — 

thoygh dead; — Thou; T 7 *-!I'-(I (^J 7 ^: 3TTT?:) — by (Thy) 
charming glances; STFTTt^TTT —free from disease (revived); ddlfa 

— dost make; (?) — O lord dwelling in Guruvayur!; 

- (<TT^ ^ — such; Ff^tct — very- 

great compassion; tiw ^J^TT — the fullness of that; — who has) 

— (Thou) who hrt full of that great compassion which is of this 
nature; O'llt) HNK — save (me) from ailments. 

KRSNA’S dance on kaliya 


10. In this manner Thou didst revive even those 
devotees who were dead, by Thy charming glances. O 
Lord of Guruvayur, who art full of such compassion! 
Deign to save me from my ailments. 

Dasaka 55. 

II || 

Krsna’s dance on Kaliya. 

Metre — Tolaka. 

are grftfar qkrrc 

{%) — O Lord! 3T2T — Then; qiRftl — (dwelling) in the 

waters; ^UrK — very fierce; 4 >Rm — the serpent (Kaliya); 
JtmflKftcj — to drive away; ^rfdt: — having decided; 
f^ 1 TTW?TTf^7TT 0 NRl' — (faTHRirRi — by the poisoned breeze; 
?l)ft fll: — dried up; 4 U 1 ^ 4: — mass of leaves) — whose leaves had 
been dried up by the poisoned breeze; cfUnTftd^ — a Kadamba 
tree on the bank; — quickly; 3TTR«T — Thou didst approach. 

1. O Lord! Having decided to drive away the very 
fierce serpent Kaliya from the waters (of the Yamuna), 
Thou didst rush towards a Kadamba tree on the bank (of 
the river) whose leaves had all been dried up by the 
poisoned breeze. 



M«I*^U| ^ cT 

^TtT t ^TrT: 


TTT$<T^TT'TTsRy<JT — (Hq4p?^: — tender leaf; drjHd — 

similar to that; HHlsil ^ — charming splendour) — which have 
the charming splendour of tender leaves; 45l*^bi u l — with (Thy) 
lotus feet; rT — it (that tree); 3Tf^$"y — climbing on; 

L|R^dy'kd<^J|ul - (qftw: — swirling all around; TlTh 

— fierce; TT^FTT W: — multitudes of waves) — which was full 
of fierce waves swirling all around; £<dlRRi — into the deep 
waters; *<d« — far out; ^ ? — Thou didst jump. 

2. Climbing on that tree with Thy lotus feet which 
have the charming splendour of tender leaves, Thou 
didst jump far out into the deep waters of the river 
which was full of fierce waves swirling all around. 

Note: Once Garuda was bringing nectar from heaven in order 
to get his mother Vinata released from slavery. On the way he rested 
on this tree. Then a few drops of nectar fell on the tree. That was 
why this tree did not perish completely inspite of Kaliya’s poison. 


SlfefcT ftyiMl^cfl || \ 

^^T^T^nT^TT: — Who dost bear the weight of the three worlds; 
^3ci: — of Thee; Jltfl — HTtw — 

because of (Thy) great weight; — swirling; fcnjf^T — 



swelling up; — water) — whose waters were swirling and 
swelling up because of Thy great weight; JTTTT' — (and) which 
was making a roaring noise; — the river; ^i^fn — suddenly; 

tFpWrfcb — the area covered by a hundred bows; FT — 


3. When Thou, who dost bear the weight of the 
three worlds, didst dive into the river, its waters began to 
swirl and swell because of Thy weight and the river 
suddenly submerged an area of a hundred bows, with a 
roaring noise. 

3f«T — Then; TTTFf^TTfrf: — The king of serpents , — in all 

the cardinal directions; — (and) in all the intermediary 

directions; 'TlT^ff^TTT^ r l IQ < 3 1 ft Pi r l'l (nR^^ftTct 

agitated; ffftfT — swirling; — inside; TrR — the water; 

ftH|c(*ft: — by the loud noise), — by the loud noise of the waters 
which were agitated and swirling inside; 3T$ll T Tibm — with anger 
which could not be contained; 3FWTT: — losing his power of 
discrimination; T^cRfd — from the water; r^TRT — near Thee; 
TTTRJ — came up. 

4. Then the king of serpents, enraged beyond 
control by the terrible noise of the agitated and swirling 
waters all around, lost his power of discrimination and 
came rushing up to Thee from inside the water. 




- (WffFIT 

— from the thousand peak-like hoods; — which 

was emitted; 3iP'i < *> u iqq — like burning sparks of fire; TTT 

— fierce; — fluid poison; ?TW *TT — who bears it) — 

bearing poison which came out of his thousand huge hoods like 
sparks of fire; — having many peaks; — like 

a mountain of collyrium; — the serpent; — in front; 

— Thou didst see. 

5. Thou didst see in front of Thee the serpent, which 
looked like a mountain of collyrium with many peaks 
and was emitting poison from his thousand huge hoods 
like sparks of fire. 

®c|fHN»TT: H I 

II ^ 

— (mRSi vn — emitting; TIT Ptq — 
deadly poison; — breath; — intense heat) — whose 

intensely hot breath was emitting deadly poison; H- WJjHT: - 
that huge serpent; — with flaming eyes; — 

Thee of infinite strength; — biting all over; — in 

such a way that Thy movements could not be perceived; 

— coiled himself around; 3T?t — Alas! 

6. That huge serpent, whose intensely hot breath 
was emitting deadly poison, and who had flaming eyes, 
coiled himself around Thee of infinite strength in such 



a way that Thy movements could not be perceived and 
bit Thee all over (Thy body). 

31^3 Hi<W 

W TJfTT || >5 . 

^ — Then; 'dcuifttH — who were on the bank; 

— boys and cbws; ^tT — Thee; atfaHl-W — not seeing; an^fM 

— were distressed; atft — in the houses in Gokula also; 

aif’ift-riJTrr — numerous evil omens; — seeing; TS^TT: — 

the Gopas; ^T^TT ^TrTT: — came to the Yamuna. 

7. Then, when the boys and cows who were on the 
bank were distressed because they could not see Thee, 
the Gopas, who saw numerous evil omens in their 
houses in Gokula, rushed to the Yamuna. 


WHlcW I 


S'lflvjjtll WTT II £ 

(t) — O Lord! 3T%c^| — all of them; — Thy 

plight; ajfl'ilflM — seeing; afW’TT — (their) lives; fafTCJJ — 
preparing to sacrifice; atT^ — quickly; — the coils of the 

serpent; f^5T — removing; _ with a smile; WfT — 

Thou; viiqiq — didst quickly emerge. 

8. O Lord! Then all of them, seeing Thy plight, were 
preparing to sacrifice their lives (to save Thee). Thou 



didst then quickly remove the coils of the serpent and 
come out smiling. 


^ ^rarTT ^Tl^ll I 

rtb<*t u m4;^fl4 c WriM^ || % 

tT?T: — Then; TfatTTWJTFT — on the hoods of the serpent king; 
3^^$^ — climbing; — with beautiful tender feet; ^cH 

- by Thee; 5*tf§lRlrl'^t» H u|fT?-^ei5;<wRl|d - 

*^4/ — the gently tinkling anklets; — 

mingling beautifully; 4>§ U IMI ^ — joihed with the 

bangles on the hands; tfS-cwRid — the gentle sound) — with the 
gentle tinkling of the anklets in tune with the gentle sound produced 
by the bangles; *TJn — a dance was performed (by Thee). 

9. Then, climbing on the hoods of the serpent king, 
Thou didst dance with Thy beautiful tender feet, the 
gentle tinkling of Thy anklets being in tune with the 
sweet sound of Thy bangles. 

rqfa ^rqfrT . 

MRmft? H m | o 

(^) *u^d<lsMrl — O Lord of Guruvayur! rqR d^jri — when 
Thou didst dance; T^FTT: — the cow-herds were delighted; 

— the sages were pleased; T^t^TW: — Indra and other 
gods; ^PTTf^T — rained flowers; H: ^ — That Thou; *TT — 

me; “ (3 TTFtT — severe) — from severe illness; 

— save. 



10. O Lord of Guruvayur! When Thou wert dancing, 
the cowherds were delighted, the sages were pleased 
and Indra and other gods showered flowers. Mayst Thou 
who art thus, save me from my severe ailments. 

Dasaka 56. 

The Ixtrd blesses Kaliya. 

Metre — Drutavilambita. 

This dasaka contains a summary of Bh. X. ch 16, verses 

27 to 67 and ch. 17 verses 20 to 25. 

frftUfr ' faMII5 3T: <TiPt I 

f^rfrf TTRTfrT II °l 

(?) _ o Lord! — in the sky; - (T^rT — 

a group of young women; ^rfl’ll 'T&r i — (when) the celestial 
damsels; rTrr ^ - • - i h »i— (3PT^: — by the gods; nif-snl: 
— beaten; — drums) — along with the sweet sound of the 

beating of drums by the gods; nprfrf — were singing; 

— (fcfat — beautifully; 4iR*td — 
quivering; — the ear-rings) —with the ear-rjngs quiv¬ 
ering in a beautiful manner; — on the serpent; — for 

a long time; — Thou didst dance. 

1. O Lord! Thou didst dance on Kaliya for a long 
time with Thy ear-rings quivering in a charming manner, 
while, in the sky, the celestial damsels sang to the 


accompaniment of the sweet sound of the beating of the 
drums by the gods. 

^Rfcr fart ^ qttfaciq | 

qf^T«R q<q^bt?l f%rt 3T?T^T: || * 

(#) — O Hari! 31^ _ of that (Kaliya); ^ ^ f$TT: — 

whichever head (hood); 'idfn — droops down; — that (hood); 
mRRi5I<j — leaving; 3^TT TiRT (f§TT:) — the raised (hoods); 
'HSMg'Oei — with (Thy) lotus feet; — (^tTcTT^T 

— clapping the hands beautifully; qftqspT — trampling on; 
far — for a long time; o^fsTT: — Thou didst play. 

2. O Hari! Thou didst play for a long time, clapping 
Thy hands in a charming manner, leaving the hoods that 
drooped down and trampling on the raised hoods with 
Thy lotus feet. 

Note: The object of the Lord was the removal of Kaliya’s pride. 
This is expressed here by saying that He trampled only on the hoods 
which were raised. 

q>ftNclM«lfO<frl ?TTffilfrK«Wlfc1e| qT^ft: || } 

(t) — O Consort of Laksmf! (Madhava); — 

(when) Kaliya, the king of the serpents; — 

— crushed by Thee; — (and so) drooping; 

— group of hoods) — whose hoods had drooped because 

of being crushed by Thee; n^d^iiniicl^ll^ldqi^T — — 

flowing out; SftfMd — by the blood; $Ttftr?T — made red; TRT — 
water) by whose blood flowing out the water, (of the river) was 



turned red; — was exhausted; — his (Kaliya’s) 

wives; cTT 41 $41: — at Thy feet; flrfrli: — prostrated. 

3. O Madhava! When Kaliya, whose hoods had 
drooped because of being crushed by Thee and whose 
blood, flowing out, turned the river red, was exhausted, 
his wives prostrated at Thy feet. 

faTFI m: I 

3tfr f?T — O Lord! TTT: — they; 3tf4 — even by sages; 

3PTTP2TT«h — unattainable (beyond the powers oO; ^ft: — with 
hymns; — Thee; — without any restraint; n,n,q i : — 

praised; (rTT:) — They; — even long ago; f%TFt — for a long 

time; — (rrftrf: — being heard 

about thoroughly; — by Thy glory; R)rfl»lg^: — with 

minds fully absorbed;) — indeed had their minds fully absorbed in 
Thee because of having heard about Thy glory thoroughly. 

4. O Lord! The wives whose minds were fully 
absorbed in Thee because of their having heard 
thoroughly about Thy glory even long ago, praised Thee 
without any restraint by means of hymns of a kind 
which were beyond the powers of even sages (to utter). 

'+ftNlri*fg?TTS^T uflfadfctffa II ^ 

(t) 3T»qp — O Acyuta! 
tfacMn^uiict^rifll — (rfif&ra’SJTTTJTFI — of the wives of the 
serpent; — of the devotion; — at the sight; 

Bf44>nrcne)U|i!i — by the compassion which welled forth 



in abundance; 3TT^ — filled; — heart) — whose heart was 
filled with compassion which welled forth in abundance at the sight 
of the devotion of the sepent’s wives; ^TTT — by Thee; — 

allowed to live (saved from death); — the serpent king; 

— to Thee; : (tHHpJrii — surrendered; — body) 

— surrendering his body; — prostrated. 

5. O Acyuta! Being saved from death by Thee whose 
heart was filled with compassion which welled forth in 
abundance on seeing the devotion of the serpent’s wives, 
the serpent king surrendered his body to Thee and 
prostrated (before Thee). 

TWfi sTjT <J5TtfrT | 

ffrT WW \\ ^ 

qiRRTCKPT — “Which is in the middle of the ocean; — 

the island known as ‘Ramanaka’; 3"3T — go to; — The 

enemy ot' the serpents (Garuda); RhIRTcTT — enmity; T 'fcOfcl — will 
not practise”; ifrT ^aa^t'iiPl — these words of Thine; 3TfrTiTFT^Ff 

— respecting highly; TffrPTfrT: _ the serpent king; TPt — 

along with the other snakes; Pi (hid — departed. 

6. Respecting highly Thy words which said — “Go 
to the island of Ramanaka in the middle of the ocean. 
Garuda will not have any enmity (towards you)”, the 
serpent king left along with the other snakes. 

cT^Tjt: TRW: || * 

by the serpent’s wives; — given; nPiflvT ?Tt: — with 



the necklaces resplendent with multitudes of gems; W — and 
with silks; — well-adorned) — well-adorned with the silks 

and the necklaces which were resplendent with many gems which 
were give by the wives of the serpent; — Thou; — at 

the end of the day; : — who were on the bank (of the river); 

— tears of joy) — who were shedding tears 
of joy; WviW: — with Thy kinsmen; — didst join. 

7. Adorned with the silks and the necklaces studded 
with gems presented to Thee by the wives of the serpent, 
Thou didst, at the end of the day, join Thy kinsmen who 
were standing on the bank of the river and shedding 
tears of joy. 

faftT dumftU dPjItJMW ^ I 

T^ffrT WH WH 1 ^ HH-fTrT: || 

^T: — Then; — in the night; — (<jrcb(: — 

multitude) — (when) the multitude of people (the Gopas); — 
due to the darkness; — to go to Gokula; — 

were unable; — seeking refuge at Thy feet; rTT ^ — 

there itself; ^rfcT — were sleeping; — a forest fire; 

H^RTT: — all around; — surrounded (them). 

• 8. Then, in the night, the Gopas, being unable to go 
back to Gokula because it was dark, sought refuge at 
Thy feet and slept there (on the bank of the river) itself. 
A forest fire then surrounded them. 

rpTTO ^ ^ II % 

— Then; ITjfafTR — who had woken up; TTTT — 

“save (us), save (us)”; ffrT — thus; — 



rising up; — cry of distress) — whose cry of distress was 

rising up; — the cow-herds; — to protect; 

— that big fire; —■ quickly; WTO — Thou didst drink; — 

In this; — what is there to wonder at?; 3R — This (fire); 

t $sr — is indeed Thy mouth itself. 

9. Then, in order to save from that huge fire the 
cow-herds who had woken up and were crying in distress 
“save us, save us”, Thou didst quickly drink that fire. 
What is wonderful in this? Is not fire Thy mouth itself? 

Note: Ch. Up. V.18.2 says- W f f 

t^RTFT.I - Of that Vaisvanara-self, 

Ahavaniya-fire is the mouth. See also. TfFT — in the 

Dhyana sloka for Visnu Sahasranama. 

<r>fa ire % <faraT I 

* ^ 

?frT ST S* ^ TP^PJ |M o 

— “In fire; — by colour alone; L fM r ll f? — 

there is indeed ‘Pitata’; 3P£HT — now; faiHHT 3tfT — in a verbal 
sense also; STHt — that ‘Pitata’; TfttTflfcT — shines (exists)”; ifct — 
thus; *if=;T — by the delighted cow-herds; ^cT ; — praised; 

(%) — O Hari! - (Remover of sins); (l?) — O All-pervading 

Lord! MSlrf' — my ailments; HI — along with (my) sins; 

ST — eradicate. 

10. “In fire there was ‘Pitata’, yellow-ness, by colour 
alone. But now it has that quality ‘Pitata’ in a verbal 
sense also-i.e. as something which can be drunk” — 
Thou wert praised in these words by the delighted cow¬ 
herds. O Hari! O All-pervading Lord! Deign to eradicate 
my ailments along with my sins (which have caused 



Note: There is a pun on the word 'fttfiTT here. It means (1) 
yellow-ness, and (2) capable of being drunk. When the Lord drank 
the fire, it acquired 'llflfli in the second sense also. 

Dasaka 57. 

II || 

The Slaying of Pralambasura. 

Metre — Giti. 

Bh. X. 18.17 to 32 is condensed in this dasaka. 

(t) — O Lord who dost fulfill the wishes (of 

devotees) (37RT^ c^lfcl ^fcT — One day; — 

Thou; rnTfra - : — along with Balarama; — well-adorned; 

7 Tt I TRT — of the Gopas; — by the sons; — and 

by cows; cjcl: — surrounded; faftH — to the forest; 7 T?T : — 
didst go. 

1. O Lord, the fulfiller of all wishes! One day Thou, 
being well-adorned, didst go to the forest along with 
Balarama, surrounded by the sons of the Gopas and by 

mvd\h h? ato[ 11 ^ 



f^n — The pure; — beauty of Vrndavana; — 

joyfully; 4fTRT — to Balarama; — pointing out; 

HF — along with boys carrying sticks; 5hls»j — playing; 
^Z — the banyan tree called ‘Bhandiraka’ 31HH: — didst 


2. Joyfully pointing out the unspoilt beauty of 
Vrndavana to Balarama and accompanied by boys 
carrying the cow-herd’s staff, Thou didst reach the 
banyan tree called ‘Bhandiraka. 

fa: II 3 

— Then; nNchPi^M^g^if^: — (nicjcti(Vi^T*T —Thy death; 
— who desired) — desiring to kill Thee; — devoid 

of pity; TT^TPTT — named Pralamba; — an Asura; 

— in the guise of a cow-herd boy; 1^*441*1 — who hast long arms; 

^TT^rT — Thee; — approached. 

3. Then an Asura named Pralamba. who was devoid 
of all pity, desiring to kill Thee, approached Thee whose 
arms are long, in the guise of a cow-herd boy. 

Note: The Asura is but the Lord is w *44T*< 

— whose arms are long enough to destroy all evil-minded persons. 

vJlHfMfavJlHfad eta fR I 

J1MT — Though knowing; 3l Rl j 1 M^ — as if ignorant 

(of the Asura’s intention); ta fPT — with him; — 

ta W-) — cultivating friendship; qcPicfccl — under 
the banyan tree; — by skilled; — 



cow-herds; FITTS' — formed;) — formed by cow-herds skilled (in 
the game); — a game of wrestling; 311 i «*IT: — Thou didst 


4. Though knowing the Asura’s intention, Thou 
didst feign ignorance and, cultivating friendship with 
him. Thou didst start a game of wrestling under the 
banyan tree with cow-herds skilled in the game. 

HtaTH HI | 

^ra TO? II 

(t) TO? — O Lord! ^ThTT? — the Gopas; WePTtpi — as 
Balarama’s; — and as Thine; ^Tif rT^J — 

dividing into (two) teams; **5**TTr — who was afraid of Thy 
strength; — the Asura; r^ScPTcT — in Thy team (TcT — army, 
here ‘team’); — didst allow. 

5. O Lord! Dividing the Gopas into two teams, one 
being Balarama’s and the other^Thine, Thou didst take 
the Asura who was afraid of Thy strength in Thy team. 

Note : 1. The word is used three times, but in a different way 
each time. 

2. According to the rules of the game, the loser has to carry the 
winner a certain distance. Pralamba was afraid that if he had to 
carry Krsna, he might meet the same fate as Tmavarta. 

chf^n 1 q .’i'jar-H — (cFf^PT — arranged (as a rule); (qJlqun — 
of the victors; TtFT — carrying); — In which the vanquished has to 
carry the victor; H^TT — in the fight; — belonging to the 



opposite team; wsRtddt — who was very dear to Thee; sfkldM 

— Sridama; ^TErRTHrri — Thy being the servant of Thy devotees; 
JTSPPJ — displaying; 4<lHtln: — being defeated; STEr^IT: — Thou 
didst carry. 

6. Having been defeated in the fight, Thou didst 
carry Thy very dear friend Sridama who was in the 
opposite team, as required by the rules of the game 
according to which the vanquished should carry the 
victor, thereby displaying (to the world) that Thou art 
the servant of Thy devotees. 

<l+iRlHhrl: tT || ^ 

— In this manner; — many boys; dSdj — 

carrying (others); — and being carried; — 

Pralamba; Odfafari: — being defeated by Balarama; (^) — 

O Infinite Being; — out of fear of Thee; cT — him; ^Tcf: 

— far away; WIT — carried away. 

7. In this manner, when many boys were carrying or 
were being carried by others, Pralamba, who was 
defeated by Balarama, carried him away to a distant 
place out of fear of Thee, O Infinite Being! 

Note : Pralamba wanted to carry Balarama out of Krsna’s sight 
and then kill him. The term implies that being Infinite, no 

place would be out of Krsna’s sight and so Pralamba’s effort is 

tT sfafa fatedI 
trE: H te II ^ 

— From Thee; ^ T T T RFrf — carrying far away; ?T — him 
(the Asura); — seeing; — (when) Balarama — 



Balarama, since his weapon is gfR: — plough) — did 

increase his own weight; ^f*T: — the Asura; Rh'iM — his own real 
form; 3THTT — reverted to; <4sj.HP3 — at which form; H: WrT: 

— even Balarama; ^— became frightened. 

8. Seeing that the Asura was carrying him far away 
from Thee, Balarama increased his own weight. The 
Asura then took his own real form, seeing which even 
Balarama was frightened. 


Wife || ^ 

^cdrHl: — Of the body of the Asura; 3HF3T — because of the 
height; TFT: — Balarama; <*< d— from a distance; rd— Thy 
face; — seeing; f^Td^FI: — becoming free from fear; TTCfcT 

— quickly; TFT — that extremely cruel (Asura); — 

with a firm fist; — crushed. 

9. Because of the Asura’s great height Balarama was 
able to see Thy face from a distance. Immediately he 
became free from fear and crushed that cruel Asura 
quickly with his firm fist. 

Note : The sight of the Lord removes all fear and gives strength. 

dHclcfk STFct I 

dldP^Hdl *$rTT || °l ° 

TMqd! 4 — The clever Asura; — having killed; H 1^1 — who 
had returned; 3TT — Balarama; — with affection; 3TTfM?IffySf 
— Thou didst embrace; dldd — Then; f^RTTT: — of you two who 

were together; f$TT% — on the head; ^FFTFh — by the Devas; 
V 4 1 1 — flowers were showered. 



10. Thou didst embrace with affection Balarama 
who came back after killing the clever Asura. Then the 
gods rained flowers on the heads of both of you who 
were together. 

II 1 * 

(t) — O Hari, who dost have the splendour of a 

black bee — ^^TRT — of the worlds; — the 

support; — of Pralambasura; — the slaying; 

— who didst carry out; f— without delay; ^ T• — quickly 
(at once); ^TTT — my sufferings; — eradicate. 

11. O Hari, who hast the splendour of a black bee! 
Mayst Thou, who art the support of all the worlds and 
who didst carry out the slaying of Pralambasura, 
eradicate my sufferings without delay. 

Note: Pralamba represents the Vasanas which carry one away 
from the Lord; when the person turns to God, he acquires the 
strength to free himself of their hold. 

Dasaka 58. 

H jihiImhi irraTffcmlsraTfag n 

Rescue from forest fire. 

Metre — Malini. 

Bh. X. chs 19 and 20 are condensed in this dasaka 

fcU^Rl: I 



— (when) Thou; skijii< 3: — (3TT?T — a group) — with a 
group of boys; iqg< u Kilel — engrossed in play; 

— (flTRnPTsm — (due to) the slaying of Pralamba; — 

being delayed) — being delayed because of the slaying of Pralamba; 

— the cows; ^T3TTT: — moving about at will; 

— eager to get grass; ^Tn^T: — having gone 
far away; i^flcbios — known as — (Aisi’kam) (because of the 
abundance of the grass called — there); fWn — some 
forest; — reached. 

1. When Thou wert playing with the boys and hadst 
to halt for some time for the slaying of Pralamba, the 
cows which were moving about at will in search of grass 
had gone far away and reached a forest known as 

Note: The cows represent human beings who go about seeking 
happiness from worldly pursuits. The fate that befalls them is 
brought out in the subsequent verses. 

Aisika is a forest outside Vrndavana, full of a type of grass 
which catches fire easily. Bhandiraka is within Vrndavana. 

faTSfaWTT ehUHlflfHdN- 

FfTWRT^: ||R 

— not felt; f^T^T 

— summer heat; aM — the cruel intensity) —- of Vrndavana where 



the cruel intensity of the heat of summer is not felt; 3ft: — outside; 
f3 W'M — this forest (Aisikam); TW3T: — who had reached; 3T: 
$33: — those cows; 33 — grieved at the separation 

from Thee; 3T s T3ftW3TTff3Tf3TrT3 w TT3T3^rT: - (3333 — 

intensely hot; ifMdin: — heat of summer; 3T3 IT3T: — its 
advancing (increasing); fa mo — spreading; — by the 

thirst; 3TT^3T: — overcome) — overcome by the thirst caused by the 
intensity of the heat of summer which was increasing (as the day 
advanced) <n«T STPJ: — became totally exhausted. 

2. Those cows, which had reached this forest which 
was outside Vrndavana where the cruel intensity of the 
heat of summer is not felt, were sad at their separation 
from Thee and, being overcome by the intense thirst 
caused by the increasing heat of summer, became totally 

Note: Separation from the Lord (forgetting the Lord) causes 


Tjrrafrf & & || } 

ft) — O Krsna! dd^ — Then; dSN: 3? — along with 
(Thy) helpers (friends); StlftpsT — after searching far and wide; 

- (fteRTT — lost; TTTftrr: — way; 
*ii 1 ‘ '• 't — in the Munja forest; 33TcL — resultant; ^3: — distress) 
— who were in distress as a result of having lost their way in the 
Munja (grass) forest; — the herd of cattle; — 

seeing; f^TTT — to bring (them) back quickly; rqfti — (when) 



Thou; 3TTTHJ — near; hddfti — didst go; — alas! aiPd: — 
fire; flcfrT _ on all sides; Tnpr — broke out. 

3. O Krsna! Then, after searching far and wide 
along with Thy friends, Thou didst see the herd of cattle 
in distress because of having lost their way in the forest 
of (dried) grass and didst go towards them to bring them 
back quickly but alas! then fire broke out on all sides. 

Note: The grass in the forest was dry and so caught fire by 
mutual rubbing. The suffering* caused by forgetting God and going 
in search of imaginary pleasures in the world is brought out here. 
The Lord rushed to help them, but since they did not seek his help 
at this stage, their suffering only increased. 

flchdsRfrl ^ 

are? q# qi^rr m 

— (When) the fire; tlcbtfeftfd — (qU d — direction) — 
in all directions, (on all sides), — 

with a terrific roar; — (was) frightening) — with a terrific 
frightening roar; 'fl'rl — was blazing; FRf — all of them; fa6<i*u J lb 

— with all exits blocked; atsferqT: — as if already half-burnt; 

arraf: — in distress; 3TF? _ “O Friend of all; TTfe 

— save (us), save (us)”; ffo — thus; — the remover of all 

sorrows; tr^5 — in Thee, the only one; SRTH’ TTTcTT: — took 

4. When the fire began to blaze on all sides with a 
terrific frightening roar and all exits were blocked, all 
of them, in distress as if they were already half-burnt, 



took refuge in Thee, the only remover of all sorrows, 
saying “O Friend of all, save us, save us”. 

?¥ifWci grar ^ | 

W ^ ^ HT 

ft SnT HFSfasft || ^ 

3Tfrr *f)cdl 3Jot 3RT — “Do not be so frightened; H4cr — 
completely; I fleT<(*3' — close the eyes”. ffcT 3T3T — at these 
words of Thine; — (when) they; 41facll^ — had closed (their) 
eyes; 3r<Tl — that forest fire; ^ — where indeed? HT 

(1,311 e41 — that Munja forest; — where? — at once; ft — 
they; — in Bhandira; dqfcR — found themselves; 6^1 — 

what a wonder! 

5. When on Thy telling them, “Do not. be so 
frightened, close your eyes completely,” they closed their 
eyes, where was the forest fire and where that Munja 
forest? At once they found themselves in Bhandira, 
(inside Vrndavana). What a wonder! 

Note: “Closing the eyes completely” means withdrawing 
oneself completely from worldly pursuits and turning towards God. 
This removes all sorrows. 

^nfWqncKil | 

RRR;: MldHlR - 

HflqMWHmJIJJtmbJMift || \ 

(t) — “O Lord! 3FT jPT — victory to Thee! rf? ^ *TPTT W 

— what (how wonderful) is this Maya of Thine!” ffft — thus- ft^T 



— at their praises; dl^aem: — smiling; _ 

sporting in various ways; — 

(Mlctiitfl'ii — such as Patala; HTRRT — of flowers; — 

— bunch; Hl3 — alone; 81)3: — knowable by it; — of the 
heat; 3T^TR: — indication) — where the only indication of the 
heat (of summer) was the existence of bunches of flowers such as 
Patala, etc, (which blossom only in summer); RiDhI't) — in the 
forest; ^T ; arfa — again, (thereafter); JTRT: — Thou didst move 

6. Being praised by them with the words “O Lord! 
victory to Thee! How wonderful is Thy Maya!”, Thou 
didst only smile. Thou didst thereafter move about, 
sporting in various ways, in that forest where the only 
indication of summer was the presence of bunches of 
Patala and other flowers (which blossom only in 
summer). (The heat of the summer was not felt at all). 

Note: The sufferings of worldly existence are not felt when one 
remembers the Lord. This is indicated by saying that the heat of 
summer was not felt in Vrndavan where the Lord was present (as 

rra *T3H^nT: I 

— Towards Thee; faya — like one indifferent; Tlf — 
intensely; cfFPTTT — the heat (of samsara); — bearing 

(having); — like worship of Thee; 3 FtT: — the dirt 

inside; (the evil tendencies in the mind); — drying up; 



— like Thy hands; — giving out a flow 

of brilliance; cinflH^I — the summer season; <41*^1 — on the 

banks of the Yamuna; 3RTC — Thou didst spend. 

7. Thou didst spend on the banks of the Yamuna the 
summer season, whose heat was like the intense heat of 
passions in the mind of one who is indifferent towards 
Thee, which dries up the mud just as worship of Thee 
dries up the dirt in the mind and v/hich gives out a flow 
of brilliance like Thy hands. 



cf^J — Thereafter; — whose splendour was like 

that of Thy body; e±c*flcl31Tftfa?l — shining; 

3Pt?TT — pure; — lightning; — yellow garment; 

f^TTCT: — beauty) — with pure (clear) flashes of lightning which 
had the beauty of Thy yellow garment; — (aoiZ — 

cloud; oTTcT — a group) — by groups of clouds; — 

to all the inhabitants of the world; — giving joy; — 

the rainy season; — in the caves of the mountains; 

— residing happily; — Thou didst spend. 

8. Thou didst spend happily in the mountain caves 
the rainy season which gave joy to all the inhabitants of 
the world with its clouds whose splendour was like that 
of Thy body and the flashes of lightning from which 
were like Thy yellow garment in beauty. 



f^T Rl'On?: 

WM+ltf I 

^ Tltofotstft II S 

(t) ^ — O Effulgent Lord! 3tnt — That; — 

great mountain Govardhana; — residing in its caves; 

uRw — most honoured; — Thee; Rlf^^FT^i^ir^I^Rr: — 
(Rlttsl^el — the peacocks; »iqch<w: — the pleasant cooings; «hl<^Rr: 
— with the hymns of praise) — with hymns in the form of the 
pleasant cooings of the peacocks; — praising; 

- (*<§£ — in bloom; _ 

Kutaja and Kadamba flowers; ETl 1 ! — a heap; — a shower 

of flowers); — a shower of heaps of Kutaja and Kadamba flowers 
in full bloom; — making; ^ — worshipped. 

9. O Effulgent Lord! That great mountain 
Govardhana worshipped Thee, the most honoured one, 
who didst reside in its caves, by praising Thee with 
hymns in the form of the pleasant cooings of the 
peacocks and showering on Thee heaps of Kutaja and 
Kadamba flowers in full bloom. 

Note : The Upanisads say that Brahman is to be meditated upon 
as residing in the cavity of the heart. This is figuratively expressed 
here by saying that the mountain worshipped the Lord residing in 
its caves. 


hT ^ || <) o 



3f*t — Thereafter; T'TTT — which came; 

— the mind of Thy 

devotee; — pure like; — abundant water) — 

which had abundant water which was as pure as the minds of Thy 
devotees; eft SIT?' — the spring season; — in the forests; 

— enjoying; — in the pleasant forest; ^TT — 

cows; ?TT — beautifully; fT¥R^Ff — grazing on the grass; r? 
— Thou; (^) — O Lord of Guruvayur; ^ — to me; 

— good health; ^1% — give. 

10. Thereafter, Thou didst spend the spring season 
which succeeded, in which there was abundant water 
which was as pure as the minds of Thy devotees, grazing 
the cattle joyfully in the grasslands in the pleasant 
forest. O Lord of Guruvayur, deign to endow me with 
good health. 

Dasaka 59. 

II || 

Krsna playing the flute. 

Metre — Rathoddhata. 

Bh. X. ch 21 is condensed in this dasaka. 

— Soft as a fresh kalaya flower; — 

evoking love; 3 TS) c ih 15'1 — enchanting everyone; — Thy 



form; dr<4 l Kfa'-H<l<'H«f> - (rT^ — Existence, Reality; — 

Supreme Consciousness; — Bliss) — which is Existence- 
Consciousness-Bliss itself, (Sat-Cit-Ananda); aiST — Brahman; 
3T3? _ everyday (always); — seeing; — the Gopikas; 

— were captivated. 

1. Seeing everyday Thy form which was as soft as a 
fresh Kalaya flower, which evoked love and enchanted 
everyone, which was Sat-Cit-Ananda Brahman itself, the 
Gopikas were captivated. 

it II R 

(t) — O Hari (who dost steal everyone’s heart; UlRl<*>U — the 

Gopikas; R^^l^f^TPTRTTl: — — cupid; ■i'-nRlcr — 

churned; HM« — mind) — whose minds were churned by Cupid 
— (tRT Wfrt ffcT ^r«t:) — gradually; rTcf: cfrT: — again 

and again; — eager to see Thee; — at the 

beginning of the day; cT^ — Thy; — even going to 

the forest; — could not bear. 

2. O Hari! The Gopikas, whose minds were filled 
with love for Thee and who were therefore eager to see 
Thee always, gradually became unable to bear even Thy 
departure for the forest at day-break. 

Note : For the perfect devotee there is no greater sorrow than 
forgetting the Lord even for a moment — Narada Bhakti Sutras. No 
19. In Sutra No 21 it is said that the Gopikas were such perfect 
devotees. In Sutras 22 and 23, Sage Narada says that the Gopikas 
did recognise Krsna as the Supreme Lord and that if they did not 
have this knowledge of the divinity of Krsna, their love would have 
been similar to the base passion of a mistress for her paramour. 



qgfrT *HHT ^f^TT: I 

^ d^fer nff w nsfwrt n s 

■q^T — (when) Thou; — hadst set out (for the forest); 

TfFf^ftJTT: — the gazelle-eyed (Gopikas); nsArH ‘t'lHI — their minds 
absorbed in Thee; — their gaze fixed (on Thee); — 

from a distance; — the sound of Thy flute; — 

hearing; rgfs^TTTT^TTT — with narrations of Thy sportive activ ities; 
3TMM — experienced great joy. 

3. The gazelle-eyed Gopikas would, when Ihou 
didst leave for the forest, keep their gaze fixed on Thee, 
with their minds absorbed in Thee. When Thou hadst 
gone out of sight, they would listen to the sound of Thy 
flute coming from far away and would enjoy narrating 
Thy sporting activities ( to one another). 

Note: cf. B.G. 10.9 — qftTrTT H^FTT: 3 T«FFtT: TTfTnT I 
rtf ^ 11 

sbMHMftddR W# I • 

otpW^TrTTI^Tf^: || V 

TTTTPrj — Into the forest; ?<13M — who hadst gone; srf’f 

— Thou also; H*ll<*1 — the beautiful; — 

cooling; — tree; cR>t — foot) — in the cool shade of a tree; 
oqrq< 41 chfoinmq — (oqrq<4 — crossed; 3TFfifcT<T — placed; Midi — 
the two feet), — cross-legged; OTf^RT: — standing; — 

the flute; Mrq^<qri — didst fill. 

4. Thou, having gone into the forest wouldst stand 
cross-legged in the beautiful shade of a tree and play the 



^JT *T JPfl r!T^ ^nTf^T ^J^pTcTTJ II *\ 

(?) TT^TT — O Lord! rTT^E — Thy; — music from the 

flute; HH 31 ,J lif| c^ch — (hh ^l u l — the arrows of Cupid; 

— shaken (hit); — the multitude of divine damsels) — 

which could make even the divine damsels feel the effect of cupid’s 
arrows; Ml^chKHSFrfSlHustf — (Piicjenu — motionless) — which 
could make even the animals and birds remain motionless; 

— even stones; *13^1 ^ — which could also melt; — 

was borju 

5. O Lord! The music which came out of Thy flute 
could make even the divine damsels feel the effect of 
Cupid’s arrows, it could make even animals and birds 
stand motionless and could melt even stones. 

cTtJ ft*TcT rra Hf^Frqr II ^ 

ujt— on the holes (stops) of the 
flute; dtfllPl — moving 3r^eft^TTf^T — the tender finger tips) — 
(Thy) tender finger tips moving over the stops of the flute; 

- (dMfiafarl _ moving to keep time; WP 

— tender feet) — (Thy) tender feet moving to keep time; 

f&Trf — that posture of Thine; TUST 3fhT — though not seen in 
front; — thinking about again and again; ^TT^TT — the 

Vraja women (Gopikas); S3S : — fell into a state of ecstasy; 3f§t 

— what a wonder! 

6. Thinking again and again about that posture of 
Thine, with Thy tender finger tips moving over the stops 



of the flute and Thy tender feet moving to keep time, the 
Gopikas fell into a state of ecstasy, even when Thou wert 
not before them. What a wonder! 

?3hrrt: I 

^ <TT: || vs 

: — Who could see Thy body without any 
inhibition; <sN(h — the celestial damsels; ^sPl^lM — the birds 
and animals; — and also the cows; — which 

is in contact with Thy, feet; ^ ~ the forest also; cTT — they 

(the Gopik&s); — as indeed extremely fortunate; 

^ * 

3PTR^ — respected. 

7. The Gopikas respected the celestial damsels, the 
birds, the animals and also the cows, who could see Thy 
form without any inhibition (or hindrance) and also the 
forest which is always in contact with Thy feet, 
considering them as extremely fortunate. 

^rfcn^rr uhi^h \\c 

— “The balance left after it has been enjoyed by 
the flute; 3T*Hi^n — the nectar of (Thy) lips; 1 — when; tJ^T 
— (at least) once; — shall we imbibe? ^JTrl: — that is far 

away; ^cT — alas! ^TSFTT — of this greed; ^rT — enough!” ^fcT — 
thus; fJTT — they (the Gopikas); ^ I I * — overcome (by 
affection); — again and again; — were in great 


8. “When shall we, at least once, imbibe the balance 
of the nectar of Thy lips, after it has been enjoyed by the 


flute? That opportunity is very distant indeed. Alas! 
Enough of this greed” — thus thinking, again and 
again, the Gopikas, overcome by love for Thee, were in 
great distress. 

(?) — O Lord! 3TW^ : — The women; — again; Mo46 

— everyday; — thus; f^ ri 41 Pi ji Pi rl l cj — ((^Tl^lPi: — the god 

of love) — caused by the god of love (Kamadeva); ^T^FTJ — 
because of the blessing; — towards Thee; 3&< Millet ?TT: — 
IV\V\ f^TT:) — overcome by the tie of attachment; — 
always; — here (in this world); — indifferent to 

worldly duties; 3TPJ : — became. 

9.. O Lord! The Gopikas who were thus overcome by 
attachment towards Thee, which was due to the blessing 
of Kamadeva, became indifferent to all worldly actions. 

Note : Attachment to any one or anything other than God 
causes bondage; but attachment to God leads to liberation. The 
poet therefore describes the attachment of the Gopikas to Krsna as 
a blessing given to them by Kamadeva. 

Metre — Salini 

% T^TraT- 


Tfirq' TfjTjf qrfe TTT II 'l 0 

TR: rlN^ — Attachment indeed; 1 4 1 r| — naturally; JlNrl f? 

— comes; ^TPIRT — The way of liberation; ^TFRT: — with effort; 



wiq — may come; 'T 3T wl^ — or may not; okii — For them 
(the Gopikas, however); — both of them (attachment and 

means to liberation); — had become one; , Tf T? T ^TF^T 

— They are very fortunate indeed; (t) HifrciST — O Lord of 
Guruvayur! ’TT Tiff? — protect me. 

10. Attachment (to persons and objects) comes 
naturally to everyone. But the way to liberation may or 
may not come even with effort. For the Gopikas, 
however, both these (attachment and way to liberation) 
became one. They are very fortunate indeed. O Lord of 
Guruvayur, piotect me! 

Note: Attachment to God is the means to liberation. 
Attachment to other persons and things comes naturally, but 
attachment to God may not come even with effort. For the Gopis, 
attachment, which is natural to everyone, was directed towards God. 
Thus, attachment itself became the means of liberation for them 

Dasaka 60. 


Stealing the clothes of the Gopikas. 

Metre — Yiyogini. 

This dasaka is based on Bh. X. eh 22 verses 1 to 27. 

- (*FFT — god of love; SfTTT — overcome; ^T: 
— mind) — with their minds overcome by love (for Thee)cl<r>ii^T: 


— the beautiful girls (of Vraja); 3T^f? — everyday; 

— desirous of serving Thy pair of feet; 
WTraetftffcT — on the banks of the Yamuna; ttarn — made of 
sand (fti<*><1i: — sand) Rift 4 1 — an image of the Daughter of the 
Mountain, Katyayanf; _ worshipped. 

1. The beautiful girls of Vraja, whose minds were 
overcome by love for Thee and who were desirous of 
serving Thy lotus feet, worshipped an image of 
Katyayani made of sand on the banks of the Yamuna. 

cT? dTR35*lTCrTT: fPT HldbMHIdl I 

— Those girls with beautiful eyes; ETcT: — in the morning; 
TT *TPT^sJTTcTT: — intent qji chanting Thy name and narrating Thy 
deeds; — all together; *lTl — the river; TTFTcfT: — reaching; 
3T5TT?T^: — with hundreds of offerings; — “Krsna, son 

of Nanda; TfTcT: — (my) husband; — should become”; ffa 
— thus; — worshipped (Parvati Devi). 

2. Those beautiful girls, who were all intent on 
chanting Thy name and narrating Thy deeds, would all 
go in the morning to the river and worship Parvatf with 
many offerings praying “May Krsna become my 

Note: The devotee prays for union with the Lord. The word 
‘husband’ should be understood in this sense. 

ifrT Hlfl^MlfedadlfdfHltfftcfa^T ?TT TO | 

d'^lde II * 



— Thou; TTT: rRTeTT^ft: — those beautiful girls; ffcf — in 
this manner; TTCT — for one month; JHlisdfldu — ('iHlftd — 
observed) — as having observed the vows; 'Stf^dl8?I — seeing; 

— moved by compassion; cTTTfliNSMT — desirous of 
blessing them; — to the bank of the river; —didst 


3. Seeing that those beautiful girls had, in this 
manner, observed the vows for one month, Thou wert 
moved by compassion and didst go to the bank of the 
river to bless them. 

faWWfM fcdfwi hcHid^q^ rllHKI | 

cRT — Then; (dddldlddl — at the end of the vow s (Praw — 
observance; — at the end); Pi >JtI ^i — their clothes; 

dcTl^Pi — on the bank; — leaving; d Hdl Ji° iHHII: — 

engrossed in sports in the water of the Yamuna; TT: — they; rcfT — 
Thee; ^TTT: — in front; — seeing; <Tr^rTL — were 

overcome by shyness. 

4. Then, when the vows were compleled, they went 
into the Yamuna for sport leaving their clothes on the 
bank. Seeing Thee before them then, they felt very shy. 

Note: The clothes are symbolic of the 8 fetters which bind the 
human being-hatred, fear, aversion, egoism, vanity, pride of birth, 
obsession with the formalities of good conduct and shyness (in 
chanting the name of the Lord). The Lord frees the devotees from 
these bondages. 

TOl srf^TR^TTTTH^rfnT^ | 

faferT qfPJST dt rTTTTTStes^R II S 



3T*lt — Then; — Thou; qPiflitt, — (when) the girls; — 
out of shyness; — beht their heads; 3ifnt«b — nearby; 

f'TftcT — kept; sr^TjfTcT — the heap of clothes; mi <^51 — taking; 

— of a tree; fact — a branch; rKfll — quickly; 

— didst climb up. 

5. When the girls bent their heads out of shyness. 
Thou didst pick up the heap of clothes kept nearby and 
didst quickly climb up on a branch of a tree. 

cTra^T I 

ffrT ^trf || ^ 

(t) ^F?f: — “O girls with beautiful eyes; fF niqq — here itself; 

— coming; T: qfM — your clothes; — properly (each 

her own); Tlqril — you may take”; ffrT — thus; cqRl — (when) 
Thou; , i4^R*irl — — playful) — with a playful tender 

smile; — didst say; — girls; °41*^ — did not know 

what to do. 

6. When Thou didst tell them with a playful 
charming smile, “O girls with beautiful eyes! Come here 
and take away your clothes”, they did not know what to 

srfa tjffa far fasrtr iw«i fapj i 

srft' — “O dear boy! f*TC rf)q — may you live long! TT 

— your servants; -T: — us; — why; — do you 

tease? (t) — O lotus-eyed one! — the clothes; JlfeT 

— give”; ?frf — thus; — told; ^ — Thou; — on iy 

a smile; — didst give. 



7. When the girls said, “O dear boy, may you live 
long! Why do you tease us who are your servants? O 
lotus-eyed one, give us the clothes”, Thou didst merely 

3Tfofip rTS qpTTirHT: cTT: I 

Tcf — The bank; — coming up on; egciiaiefk — with 

joined palms; — purified (of the sin of having bathed 

naked in the river); KHirfl: — who had surrendered themselves to 
Thee as the only refuge; TL — them; PtftW — seeing; — with 
joy; iPl dfHlfa — all the clothes; — then; 31*1^6 — as 
blessing; f^TT — these (following) words also; 3LTL — 
Thou didst give. 

8. Seeing the girls who came up on the bank with 
joined palms, purified, and who surrendered themselves 
to Thee, Thou didst, with joy, give them all their clothes 
and didst also bless them in the following words. 

Note : Bathing naked in the river is a sin. The girls atoned for 
this by surrendering themselves to the Lord and thus became 
purified of this sin. 

fafaT ^ dfe<mRre|* qfcnjrTTJT | 

NdftStfl: TO II % 

3": — “Your desire, fafTT ^ — is no doubt known (to 

me) — in this matter; 3rfT ^ — the proper answer, 

however; — on the sand-bank of the Yamun&; 

— moonlit; — nights; Tf^ctTT: — will tell you”; s|fcT — thus; 

^ — Thou; 3T^FT: — to the girls; — didst tell. 



9. Thou didst tell the girls-“Your desire is well 
known to me. You will get a proper answer to this on 
moonlit nights on the sand-banks of the Yamuna. 

^ W: IM • 

— O Lord! — the doe-eyed (girls); — 

which flowed from Thy mouth; ntjfaujf-S — dripping with honey; 

— words; 'J4ch“4 — hearing; ^ d'S'llwi — Thy lotusface; 
« U NI<1 — with love; — seeing again and again; 9FT& — 

slowly; TJF TTctT: — went home. 

10. O Lord! The doe-eyed girls hearing the words 
dripping with honey which flowed from Thy mouth and 
looking at Thy lotus face again and again with love, 
went home slowly. 

?fct I 

*vF*TTST rwn $ || <n 

ffcT — Thus; Q&4\' — the Gopikas; — having blessed; 

^ — as before; — in the forest; — moving 

about; *T^ St — O Lord; ^b u U^Tf^lT- — with cooling compassion; 
^ cfcfllHqiaftf — all my hosts of ailments; ccuqi — quickly; f?T 
— eradicate. 

11.Having blessed the Gopikas thus, Thou didst move 
about in the forests as before. O Lord, with Thy cooling 
compassion, quickly eradicate all my hosts of ailments! 

Note : When the Gopikas gave up their body-consciousness and 
surrendered themselves totally to the Lord, they received His 


Dasaka 61 

II || 

Blessing the wives of the performers of Vedic sacrifices. 

Metre — Vamsastha 

Bh. X. ch.23 is condensed in this dasaka. 

TFJ in 

(TcT: ? — Thereafter; - 

(*RrRTT — very devout fS^TT^HT: — Brahmana women; — 

group; 3 i^W£ ij i — blessing; 3TTCn? — desire) — the desire to bless 
a group of Brahmana women who were very much devotedto Thee ; 
f^rTT — in the heart; — having; — Thou; nhnlcj^: — 
along with cow-herds and herds of cattle; ^TTncl: — from 
Vrndavana; 3ifci^<cr — far away; — forest; TtT — didst 
go indeed. 

1. Thereafter, desiring to bless a group of Brahmana 
women who were great devotees of Thine, Thou didst go 
to a forest far away from Vrndavana along with cow¬ 
herds and herds of cattle, — keeping in His 

mind, without telling the others). 


wmq wfrT 

?TT^ || ^ 

rT?T : — Then; — in which there was no refuge (houses 

etc); ^TPrTt — inside the forest; fasrfl<?il<*> — the boys; — 

hungry; ^fT^i — overcome by thirst; fafttw — seeing; ST^jCcf: — 
not far away; WRPJ — who were engaged in a Yajna fev5TFJ 5rfcT 
— to the Brahmanas; <{lhifqqi'eMiq — (cflf^fq: _ boiled rice) — 
to request for boiled rice; rTT^ — them; <**t \— Thou didst send. 

2. Then, seeing that the boys were very hungry and 
thirsty inside the forest where there was no habitation, 
Thou didst send them to some Brahamanas who were 
engaged in performing a Yajna not far away, to request 
for some food. 

Note : These Brahmanas were mere ritualists who did not believe 
in the path of devotion. 


*T || \ 

(t) JPlt — O Lord! Wft — Then; #5 — (when) those 

boys; 7 T^| — had gone; % 3TPTOT — Thy name; — 

mentioning; — (and) asked for food; — 

they who were passing for great Brahmanas; ^crf^TTT: — 

though firmly established (very learned) in the Srutis or Vedas; 
ST^rT — not to have heard; — acted as if; fofllcT — 

anything; *T sjn^: — did not say either. 


3. O Lord! Then, when those boys went and asked 
for food mentioning Thy name, the so-called 



Brahmanas, though well-versed in the Vedas, acted as if 
they did not hear (what the boys said). They did not 
reply at all. 

Note: The use of the words ^frT and in a beautiful 

manner should be noted. 

Ranfasl % 
ft | 

r^Uiq»lThi: ft 

ft 'ITT) flPf ftt H^4ft II V 

— The boys; — at being ignored; — 

sad at heart; 'FFTRT^: — returned; <***$ — for pure ritualists; 

— this (conduct) is appropriate; 1% — because; % — 

those Brahmanas; — since long; — are persons 

without devotion; ft- — by them; — how; r^rf^T — to Thee; *T3 tT 
— food; tM^cl — would be offered? 

4. The boys returned, grieved at this rebuff. Such 
conduct is indeed to be expected from pure ritualists. 
How could those Brahmanas, who have for long been 
without any devotion, offer food to Thee? 

Note: The Purva-Mimamsakas believed that by performing 
Vedic rituals alone they could go to heaven and that there was no 
need of devotion to God. They are criticised here. 

Trffeoftanra *ri 

fft ftRrTlft «PjftfttTT ^RTT- 

fft dk'jH wftrt || ^ 

— “To the housewives (of the Brahmanas) *Tf — me 
(my presence); — announce; «ti6 u ll < §<?li: f^TT: — these, 


who are full of compassion; 3TW — food; — will give”; ffrT 

— thus; R-HdlsJ — with a kindly smile; 1 T^TT — by Thee; fftdi: — 

being told; a <5K«w: — those boys; T TcTT: — having gone; — 

the wives; — requested. 

5. On being told by Thee with a kindly smile, 
‘Announce my presence here to the housewives. They, 

who are full of compassion, will give food”, the boys 
went and requested the wives (for food). 

jpisi <tt: i 

sift n ^ 

‘^ddifM — When Thy name was taken (uttered); 
faTt£d^riifcW)4HIJlSI: - (fat — for long; — held; 
o4difaH)4H — to see Thee; STTO? — desire) — who had since long 
been nurturing a desire to see Thee; cTH — they (the wives); 
r- — in great excitement; —four kinds of; 

— food; 5PJ5T — taking (with them); Fw — by their husbands and 

others; Pibfii: — though prevented; cjpf — quickly; — 


6. When Thy name was mentioned (by the boys), the 
wives, who had since long been nurturing a desire to see 
Thee, came quickly to Thee in great excitement, bringing 
four kinds of food, inspite of the attempts of their 
husbands and other relations to prevent them from 
coming to Thee. 

Note : Four kinds of food—see B.G. ch.15, verse 14. All kinds of 
food can be grouped under 4 categories — those to be masticated, 



those to be swallowed, those to be sucked and those to be licked 

f^Trt Wrt ?T*m^rrT rTT: II ^ 

— In (Thy) hair; — ([qpflpi — quivering; 

— peacock-feather) with quivering peacock-feathers; — 

on the cheeks; — with shining ear-rings; — in 

(Thy) glance; 3TT^ — kindness; — on a friend’s 

shoulder; ¥H| — the hand; f^JTT — placing; f^fcf — standing; 
^T^rT — Thee; TTT: — they (the women); — saw with joy. 

7. The women saw, with joy, Thee who wert 
standing with Thy hand on a friend’s shoulder, with 
quivering peacock-feathers adorning Thy hair, ear-rings 
lighting up Thy cheeks and kindness in Thy glance. 

rT^T ^ 

^tOdtSfdl q^HI | 

cT^ flf^^rq WtTWHT 

|| C 

rt^T ^ — Then, further; rq <^h MI nletnl — trying to come to Thee; 
*■^1 — one of the wives; T3^TT — by (her) ritualist 

husband; ^tfldts^di — being caught by the hand (and prevented 
from coming to Thee); Wrt — Thee; — meditating deeply; 

rT^T tr^ — at that very moment; 3T^m — easily; — the state 

of identity with Brahman; f^$T — entered; 3TFf — what a 
wonder!; 3Tflt — she ‘hld’fl — (was) very fortunate. 


8. One of the wives, who tried to come to Thee, was 
prevented by force by her ritualist husband. She 
meditated on Thee and at that very moment she attained 
liberation with ease.What a wonder! How very fortunate 
she was! 

3TRR WU'M l ^ cTT: 

^VvT4lPt — The food offerings; — accepting; TH — them 

(the women); — blessing; : — then; — 

out of desire to be in contact with Thee; 3* — house; To^Tcft: — 
who had abandoned; RwtcW — seeing; WRT — for the (conduct 
oO yajna; f^TT- — these women; — sending back; 

3Tf*t — the husbands also; ciifl — towards them; — free 

from ill-feeling; — Thou didst make. 

9. Accepting the food and blessing them, and seeing 
that they had abandoned their houses out of their desire 
to be with Thee, Thou didst send them back to conduct 
the yajna and didst also make their husbands free from 
any ill-feeling towards them. 

Note : l.One should not under any circumstances abandon one’s 
duty, but should perform it as an offering to the Lord. This is 
brought out here. 

2.The husbands became free from any ill-feeling towards 
these women. No one will have any ill-feeling towards the devotees 
of the Lord. See B.G. 12.15. 



^ h Pm 

^ im o 

— By the Brahmanas; ijnlqqiRIV — who reflected (over 
this); RrST Sfa — their own fault; — realising; aflHiJH — 

in the women-folk; *TfrT5 — devotion; fawtaFT ^ — seeing; JT^Srfrt: 
— who had understood its significance; — Thou; 3Tf^cT: — 
wert praised; (%) — O Lord of Guruvayur! ^ — 

my ailments; RfTRu — eradicate. 

10. The Brahmanas who reflected over this incident 
realised their own fault. Seeing the devotion of their 
wives and understanding its significance, they praised 
Thee. O Lord of Guruvayur! Deign to eradicate my 

Note: Mere study of the scriptures and performance of rituals 
do not serve any purpose if there is no devotion. Even though the 
women had no learning, they got the Lord’s blessing because of 
their intense devotion. 

Dasaka 62 


The blocking of the sacrifice to Indra. 

Metre — Sikharini 

Bh X ch 24 is summarised'in this dasaka. 

fafter ?er I 



fevffTWfl rl'P S SFaf^lT- 

^5t gTSg TOl^Pf ifrT II 1 

(^) — O Scion of the Surasena clan! tg — Thou; gigifatf — 

once; dlHieii*} — the cow-herds; fqfea^oei^iKPi'iqig, — (faisn 

— having collected; *1*1 — sacrifice; F^TTT — required materials; 

fa*ig: — plenty) — Who had collected plenty of materials required 
for a Vedic sacrifice; Pf(h?T — seeing; — (*mq — Indra) 

Indra’s pride; — deciding to humble; f^STR^ -3TpT — 

though knowing; (t) 3Rg> — “O father; H«fdT — your; 3TT vi£l*L 

— this effort; 35: gT — what (for what purpose)?” fftf — thus; 

— with humility and gentleness; — these; 

— Nanda and the other cow-herds; 31^35: — didst 


1. O Scion of the Surasena clan! Once, seeing that 
the cow-herds had gathered plenty of materials for 
performing a sacrifice (to Indra), Thou didst decide to 
humble Indra’s pride and, though knowing the reason 
(for the gathering of the materials), Thou didst ask 
Nanda and the other cow-herds with humility and 
gentleness, “O father, for what purpose have you done 
all this?” 

g*IT^ ^rT ^ 

g^ g^ h g^r l 

gaiHf^rjftgT T?ig: ll ^ 

(t) — “O son! gf g^ — every year; HNda: — to Indra; W: 

— the sacrifice; — has be performed indeed; H* — 

He (Indra); g^ — with rain; — the earth; — makes 



happy; T rftcfi^' — On the earth; ’J u li — of human beings; Pi Pad — 
the entire; — livelihood; — is dependent on rain; 

ft>hiq — particularly; — ours; ft — because; — the 

cows; — live on grass and water”; — Nanda; 

M — told Thee. 

2. Nanda told Thee- “ O son! Sacrifice has indeed 
to be performed to Indra every year because he makes 
the earth happy with rain. The entire livelihood of 
human beings on the earth depends on rain; and 
particularly so ours, because cows live on grass and 

ffrT gra ftnjrfa ’•MMIft HTH 

HMqvJiRini qftcRR'i ^ | 

■4ISVi ofoTHT fJvJlRl 

faftrar ^ \\ \ 

3ffa — O Lord! fft ftt|: — these words of (Thy) father; 

3Ic^T — hearing; — Thou; HTTT 3TT^ — didst say, with 

reasoning; — “Oh no! : — rain; HqqoiPmi — is caused 
by Indra; ?fcT ^ — to say so; ticn — is not true; <fflqMi 

— of living beings; — the unseen result of past actions; 

— the needed rain; ^pTfcf — does produce indeed; 
_ in the big forests; ^§TT: — the trees; — to Indra; 

foftq — what offering do they give?” 

3. O Lord! Hearing these words of Thy father, Thou 
didst say, in a reasoned manner, “Oh no! It is not true 
to say that rain is caused by Indra. It is the unseen result 
of the past actions of living beings that does produce the 
needed rain. What offerings do the trees in the big 
forests give to Indra?” 



aiqq. flW ’TSrat *T: 
rKl^c<JNIfrt H^ftrcT: | 

^■wrts^r^T ^ «l<fbr^4fl|: ftffadfl 
?fifl%5UJKIwil ffrT W ^TJTJRT^ II Y 

f? — “Here; T$Tcf: — the cows; *T: — (are) for us; ^TEFT — 
the wealth of (our) tribe; ^ mq^ — this indeed; flrd — is true; 
3Fft ^ftf: — This offering; rlqi'jf1«i|q — which gives them the 
necessities of life; 3T3<?PT3f — to the great mountain; — 

would be most proper; ftlfad?l — on this earth; suRi^di: — holy 
men; 3fft — even more than gods; i^'Ci: — are 

greater; rTcf: — Therefore; ^ Sift' — they also; 3TTTTKTT: — deserve 
to be worshipped”; ?ft — thus; — Thou; — to Thy 

people; SPTft?f — didst say. 

4. Thou didst tell Thy people “The cows are of 
course the wealth of our tribe. That is indeed true. 
Therefore it would be most proper to give these offerings 
to the great mountain which provides them with their 
needs. On this earth holy men are greater than even the 
gods. Therefore they also should be worshipped.” 

*T<J5ra ^ <T$qT: 

ocr*j: an^f^r 

^ 3rf^T — Those cow-herds also; — Thy words; 

— hearing; ^nrfcPJtTT: — with great reverence; iT7F5T^ — 
holy men; 3T^rT — worshipping; — to the mountain; 

— plentifully; — offerings; 3T^: — did give; 

— with very great reverence; — circumambulated; 



— prostrated; — Thou; enroll — as the mountain; — (3TPflT — cow-herd) in front of the cow-herds; 
WfeT — the entire offerings; 3(1^: — didst consume. 

5. Hearing Thy words, those cow-herds worshipped 
holy men with great reverence and gave plentiful 
offerings to the mountain. They circumambulated and 
prostrated before the mountain with very great 
reverence. Thou, in the form of the mountain, didst 
consume all the offerings in front of the cow-herds. 

rTR *1 RluRtn 

fhd-stl T^r^rr i 

TFJ — Them (the Gopas); ^ ^ — didst also tell thus— 

— “Here; *T F'ihRjd — what 1 said; f«in«T fe — was it false ? 
mr Prfs: — this great mountain; q ^i — with its own body; 
— the offerings to it; — is consuming indeed; 

— (If) the enemy of the mountains, Indra; -n • - ^ — 
becomes angr\ al>o; T fT^": — this mountain; FWFTPJ — all (of 

us) — is capable of protecting."’ ffcT — thus told; 

— the inhabitants of Gokula; : — all; — 

were very happy. 

6. Thou didst also tell the Gopas— “Was what I 
said false? This great mountain itself is consuming the 
offerings. 11 Indra, the enemy of the mountains, 
becomes angry, this mountain is capable of protecting 
all of us.” Told thus, all the inhabitants of Gokula 
became very happy. 


Note: Indra is referred to as the enemy of the mountains 
because he cut off the wings which they once had. 

<rfttftc!T TJTcTT: 

4Wriicjf^jm-<sif^srw i 

WtT 41HSSsfrM 
•T ££ II vs 

— The inhabitants of Vraja; MfUfirii: — who were 
extremely delighted; < *T3^dT — accompanied by Thee; 

T TTT: — when they reached Vraja; dN^ — then itself; — 

Indra; — the cancellation of the sacrifice to him; 

— hearing; — Thee; cTFFT 3fhT — though knowing; 

— granted by Thee; 
^TTrJfr^rfa — his high position) — though his high position (as 
Indra) was given to him by Thee; jifji — by the 

preponderance of Rajoguna; 3TllBRTg^T: — his mind being 
overcome; — could not tolerate (the denial of the sacrifice to 


7. When the inhabitants of Vraja, who were 
extremely delighted, returned to Vraja along with Thee, 
Indra, who then heard about the cancellation of the 
sacrifice to him, could not bear it, because of his mind 
being overcome by the preponderance of Rajoguna, even 
though he knew' w'ho Thou w'ert and jhat he owed his 
high position to Thee alone. 

Note: Even a person who is learned loses control over himself 
because of the preponderance of Rajoguna and acts in an improper 
manner, when he does not get what he wants. 

*PJV4rd Wt 

*rfeFTT | 



cTW <T^I£r1+K| P»RftrfrT 

H<|n6cqi fT 1T.M *1*4 cn || C 

3Tpf — “Even the slayer of the Asura Madhu — i.e. 
Visnu; 3Trf: — having taken a human form; — 

towards the gods; srfcFR — disrespect; ^ — if he shows; 

f^TC^T — of all the gods; T: 31ft tfi^TT — all the prestige; 

— is lost; cET: ^ — Therefore; TSITFcEEFT — of this rascal of a 
cow-herd; fiPT — all prosperity; — I will destroy; ffrT — 

thus; — who was full of false pride; FE TTTT — that 

Indra; ^ — to defeat Thee; n«|_n: (=F?t — did set out. 

8. “If one in the form of a human being, though he 
be Visnu Himself, shows disrespect to the gods, then the 
prestige of the gods as a whole will be lost. Therefore I 
will destroy all the prosperity of this rascal of a cow¬ 
herd”— saying so, Indra, who was full of false pride, set 
out to defeat Thee. 

fWm: ^CTWrifrWR: | 

Hd-HNI ^ *tafrT ^ II ^ 

3TT — He (Indra); rqqiqitf — Thy residence (Vraja); — to 
destroy; — riding on Airavata; (sri^T — Airavata); 

— the thunderbolt; — taking; — in the sky; 

— the clouds of pralaya; ^ — releasing; 3T^: — 
by the other (gods); — such as Agni, Vayu etc., 3FtT: 

falfacT: — being ridiculed in their minds; 5TrR^ — set out; (^) 
— O Lord of the three worlds! H^TRTT — Thy Maya; ^ 
^ Tft^rfrT — whom does it not delude? 



9. Determined to destroy Thy residence, Vraja, Indra 
set out, riding on Airavata, carrying the thunderbolt, 
and released the clouds of pralaya in the sky, while the 
other gods such as Agni, Vayu, etc were secretly 
ridiculing him. O Lord of all the three worlds! Is there 
any one whom Thy Maya does not delude? 

UHMflSRRj faw ffrT | 

ftjsINIdl RlftfafcfcT ftdfR 

irp thT W? || 1 o 

T ^- : — “Devendra; s§S : ^ — if he is angry; — 

by the grace of holy men; — and the grace of the mountain 

(Govardhana); — for us; — freedom from fear; 

Pi^n: — is certain/’ ffcT — thus; — the cow-herds; 

— convincing; ^TFt’ — “Strange; — Indra; f^F *T 3TRTTTT- — 

why has he not come?” ffcT — thinking thus; f^T^FF[ — 

waiting; (t) — O Slayer of Mura; Lord of 

Guruvayur! *FT — my ailments; JPJTS — eradicate. 

10. “Even if Indra is angry we have nothing to fear, 
because of the grace of the holy men and the 
Govardhana mountain”— convincing the cow-herds 
thus, Thou didst wait for Indra thinking, “Oh! why has 
he not come?” O Slayer of Mura, Lord of Guruvayur, 
eradicate my ailments. 



Dasaka 63 

ii ii 

Holding up the Govardhana mountain. 

Metre — Drutavilambita 

Bh. X. 25 verses 8 to 33 are condensed in this dasaka. 


gw W 

rTrOT — At that moment; flvflHShU — over the land of Vraja; 
^Om^d^f^d+f^dRcWdl: - (ar^Trr — without break; fdfrcT 

— roar; ^f^TrT — spreading; cbf*Hd — shaken; f^TcT: — the 

quarters (directions)) — shaking all the quarters with their 
continuous roar spreading everywhere; — by (their) 

brilliance; ddi: — Which resembled Thy form; dlft^RT 

— rain-clouds; cdqi — by Thee; — were seen indeed. 

1. At that moment, Thou didst indeed see, over 
Vraja, rain-clouds which shook all the quarters with 
their continuous roar (of thunder) and which were as 
brilliant as Thy form. 

Metre — Malini 



Trf% mediri fat 

cHHHftld *5^ *TT || R 

(t) 3TfjT?r — O Invincible One ! - (9*35 - 

hailstone) — accompanied by huge hailstones; rftotfiTif'f’TT^: — by 
the torrential rainfall; fcf$T ftf* —in all directions; 'TSI’TRT hus?) 

— (when) all the Gopas; — were being tormented; 

— “from this act of angry Indra; *T : 4lfg , TTft? — save 
us, save us”; ffcT — these words of theirs; — 

hearing; — Thou; ^TT !T»fPT — “do not be afraid”; ffrT SPTFlft: 

— thus didst tell (them). 

2. O Invincible One! When all the Gopas, being 
tormented by torrential rainfall and huge hailstones, 
cried, “save us from this act of angry Indra”, Thou didst 
tell them not to be afraid. 

^ ^ 

ffrr ^ 

ft? ^ — “For this clan (of ours); 7 ffa: — the mountain 

indeed; — is the deity; — That mountain; 7 ltT^T^t: — of 
the enemy of mountains (Indra); PfiSfcT — the attack; ^ — 

will resist here; — About this; — to you; ^ — 

what doubt is there?”; (t) & — O Lord! — thus; eftfcicucfl 
— (sRlci — smile; H^TrT — with a smile); speaking with a smile; 
rqRd — quickly; — with Thy tender hands; ulq^'llfst — 

the Govardhana mountain; — from the bottom; — 

Thou didst uproot. 



3. O Lord! Saying with a smile, “The mountain is 
indeed the deity of our clan. It will resist the attack of 
Indra. What doubt do you have about this?’’, Thou 
didst quickly uproot the Govardhana mountain with 
Thy tender hands. 

rTT*J PiRck<-m tTT^T 

qiRni^ I 

iR^mRRi 5 ^ 


dN<^ — Thereafter, indeed; — which was lifted up; 

3R^T PlRdtW — of this great mountain; — the soft 

sandy bed; dlRdlQ — (dlRd — prevented, kept away; 3TFT: 

— water) — from which water was kept far away (which rain-water 

could not enter); — underneath; — 

(mR^< — accessories) — along with all household articles; 

— the cows and cow-herds; <JhRi^*TT — keeping; FPTT'tRT 

— with Thy lotus hand; 3ftTc«tT: — Thou didst hold the 
mountain aloft. 

4. Thereafter Thou didst hold the mountain aloft 
with one lotus hand and didst make the cows and cow¬ 
herds enter the soft sandy bed underneath where rain¬ 
water could not enter, along with all the household 


Tft RjftdRwm cfcRwmiRw^ I 

tfcT flfcf fpf || H 



*T5rfrT — (When) Thou; fcHfcTM — wert holding up the 
mountain; snfacwfa: — with the girls; TTF#: atfa — and with boys 
of Thy age; RifeclRpim — enthusiastically; 

— play; eTPT — conversation) — engaged in playful conversation 
etc., — near; Mein — had gathered) — 

the cows which had all gathered near (Thee); — with one 

hand; cp^rfrT flirt — wert scratching; flcf TSJflTflT: — all the cow¬ 
herds; rll^l — were delighted. 

5. When Thou wert holding up the mountain and 
wert enthusiastically engaged in playful conversation 
with the girls and boys of Thy age and wert scratching 
with one hand the cows which had crowded near Thee, 
all the cow-herds were delighted. 

Metre — Drutavilambita 

rT faTfl I 

RlR: — “The mountain; — is very big; Pfl: tj — This 

(Krsna) however; 4l*Hi ^TflTtflf^ — in his left hand which is like 
a lotus; fl faT ^Hr) — is holding it so long; f? STT’JrT — What 
a wonder this is! 3tfst^fl tj — could it be the power of the 
mountain?” $ic1 — thus; — by the Gopas who 

were looking at Thee; — it was said. 

6. The Gopas who were looking at Thee said— 
“The mountain is very big; Krsna, however, is holding 
it so long in his left hand which is as tender as a lotus. ■ 
What a wonder! Could this be due to the power of the 



Note: The Gopas were perhaps wondering whether the 
mountain itself had the power to rise up and stay in the air, as 
mountains had before their wings were cut off by Indra, according 
to legend. 

5fcT d^RHIeN 

|| vs 

9166 — “oh! 3PJ®T — Of this; del: — little boy; — the 

arrogance! Pi 0 d16,: — (°4pTcT — pained) — when his hand 

begins to pain; PlR — the mountain; 9iq<)4^ — he will put 
down”, fid — thus; cdPi — towards Thee; — (ld 4 l^ u l 

— contempt) — full of contempt; t?R: — Indra; Pdtf fl^d^h — for 
seven days; Tit — fiercely; 9iq4q^ — rained. 

7. Indra poured down rain fiercely for seven days, 
saying, with contempt for Thee, “Oh! the arrogance of 
this little boy! When his hand begins to pain, he will put 
the mountain down.” 

TlTjeilri rgfa Hqitj ^ 

^R5?n ^R5cTT 

(^) ^ — O Lord! rTft — (when) Thou; TTT^ — from Thy 
place; — didst not move even one step; 4 1 facial 4^ — 

from which all water had flown out; (^iftfci — flown out); 

— the clouds; h<pcii — by the wind; ^ — were also scattered; 

H<7dl TfcL — the head of the gods, Indra; r^^f^T^Tl^rr^fl': — (c^tT 

— of Thee; n — frightened; — mind) — whose mind 

was filled with fear of Thee; — fled. 



8. O Lord! When Thou didst not move even one step 
from Thy place and the clouds, which had been fully 
drained of all water were scattered by the wind, Indra, 
becoming afraid of Thee, beat a hasty retreat. 

Note: *RkT means both ‘wind’ and ‘god\ 



rtTT — Then; — (when) the heavy rain; SPT — had 

subsided; ra — and the cow-herds and cows; %%% — 

had come out; (t) %% — O Lord! — on the earth; 

(ra) — — place down properly; — 

mountain) — Thou who didst place the mountainback; M*lidri: 
— by the delighted cow-herds; — wert embraced. 

9. When the heavy downpour had subsided and the 
cow-herds and cows had come out, O Lord! Thou, who 
didst properly place the mountain back on the earth, 
wert embraced by the delighted cow-herds. 

fafrni<l4< | j) Fra 33: | 

ffrt «b*WN<\ 

^TTFra mm % n 

(£) cfj-H m mrl — “O Consort of Laksmi; (?) — O 

Resident of Guruvayur! — “Long ago; ra — Thou; ’4<R j l 
— the earth itself; 33% — didst lift up; Fra — For Thee; 

- (fafcTOT — mountain; — lifting up) — to 



lift up the mountain; — what effort is needed!”; ftci — 

thus; — by the gods; — being praised; *TT Hi«<t — 

save me from ailments. 

10. The gods praised Thee saying “Long ago Thou 
didst lift up the earth itself (as the Varaha). What effort 
is needed for Thee to lift up a mountain!” O Consort of 
Laksmf, residing in Guruvayiir! Save me from ailments! 

Dasaka 64 


Crowning as Govinda 

Metre — Upajati 

Bh. X. chs 26, 27 & 28 are condensed in this dasaka. 

nh?t|q)i: — All the Gopas; — such as the 

lifting of the mountain; cf^ tnrra' — Thy very great feats; 
'Sutilw — seeing; r^TT — Thee; — as the Lord of the 

universe; — considering; T l r << — Nanda; lastin'*) — 

about Thy horoscope; — asked again and again. 

1. The Gopas, seeing Thy very great feats, such as 
the lifting of the mountain, considered Thee as the Lord 
of the universe Himself and asked Nanda repeatedly 
about the details of Thy horoscope. 



Tpfffccft f^raFT snrra: | 

?TT^ ^TFFTTT: || * 

7 T 7 fffecT: — Narrated by sage Garga; rfW SFTra - : — Thy greatness; 
f^T3TFT 3"nfa — to his clansmen; clldi^ — by Thy father; Pl4Rd: — 
was told; rlT^ — Thereafter; t^T — for them; r^T — towards 
Thee; — love; ^^TH^TTT: — (and) great respect; — 

more than before; C»fW — increased. 

2. Thy father told his clansmen all the details of Thy 
greatness as narrated to him by sage Garga. Thereafter 
their love and respect for Thee became even more than 

Note: See dasaka 44 for what Garga said. 

tfrTtSq+ii'iliqaaTqql*!: HI f^FT^lT | 

rPT: — Then; 3ld*Hdlfc;clrlTq<siltT: — (aT^TT^T — by the 
disgrace; alqn: — caused; drd qI*T: — realisation of that truth) — 
who had realised the truth about Thee as a result of his disgrace; 
H: — that overlord of the gods, Indra; — having 

become free from pride; H? — along with the divine cow 

(Kamadhenu); — coming; ^Tf&PTtfeFTT — with his crown set 

with gems; ft Hqi«ui — Thy lotus feet; — touching; 

— praised (Thee). 

3. Then, Indra, who had realised the truth about 
Thee as a result of the disgrace suffered by him, became 
free from pride and, coming along with the divine cow 
Kamadhenu, touched Thy lotus feet with his bejewelled 



0,'tMdlmgdf^oy*1 I^qisfa ^ ^lMe4: || Y 

(pf^L — Surabhi (Kamadhenu), — with the 

milk which flowed because of love; — Thee; ultq^’iHifgTi — 
with the name ‘Govinda’; — anointed; — Indra 

also; 4TRTF^: — becoming delighted; 

— (v*<iqn — Airavata; <J4lf d — brought; — celestial 

Ganga; , 7T ? ttf^T: — with the water) — with the water of the celestial 
Ganga brought by Airavata (Indra’s elephant); (3T^rf^W) ^ — 
also anointed. 

4. Kamadhenu anointed Thee with the milk which 
flowed from her udders out of love for Thee, with the 
name ‘Govinda’. Indra also, being delighted, anointed 
Thee with the water of the celestial Gafiga brought by 
his elephant, Airavata. 

rT*nsfafar£ flfrT * frT d l d : | 

font *raw: srqram || ^ 

— (When) Thou, the Lord, of the three worlds; 
— as the Lord of Gokula (or cows); rraT — thus; 

TTfrT — wert anointed; 5T*iiqi<j — because of Thy glory; 

Jlltdld: — Gokula; ^TTT 3Tfa — even in heaven; 3Tf^T — 

and even in Vaikuntha; 3161*^1 — unattainable; RPT — prosperity; 
tP^ — attained. 

5. When Thou, the Lord of the three worlds, wert 
anointed as the Lord of Gokula (or of the cows), 
because of Thy glory Gokula attained a prosperity not 
found even in heaven or in Vaikuntha itself. 



<T5qiFqqm4yi JPTT^ FTPR fatTT qio u i'jo^ u i I 
^ftrmnn^niT: W tTT 4d<uiHr4frM : II ^ 

— Once; 5PTT^ — very early in the morning; 31^4^1 

— in Yamuna; FTFPJ — while bathing; ftcll — (Thy) father; 

— by an emissary of Varuna; — was taken away; 
rt 3TT^ — to bring him back; 3>R u 'Mt4<<W ^ — Thou who hadst 
taken a human form for a purpose; — (protecting the good, 
destroying the evil and establishing Dharma); dT^fl — to the 
abode of Varuna; 3PTT: — didst go. 

6. One day, very early in the morning, when Thy 
father was bathing in the Yamuna river, he was taken 
away by an emissary of Varuna. Thou, who hadst 
assumed a human form with a purpose, didst then go to 
the abode of Varuna to bring him back. 

Note : 1. The Lord took incarnation as Krsna for the protection 
of the good, for the destruction of evil-doers and for the firm 
establishment of Dharma. (B. G. IV. 8) 

2. Varuna punishes people for transgressions. Bathing in the 
river long before sunrise was the transgression committed by 
Nanda. Being a devotee of the Lord he was saved by the Lord from 
punishment, as stated in the nextverse. See also B.G. IX. 30. 

— By that Lord of the waters (Varuna); HTP3FT — 
with great respect; — being well-worshipped; —.Thou; 

rTTcT EfcPJgT — taking (Thy) father; — at once; IrH*\e — to 

Thy house; — didst return; ^(tTd — That incident; PfdT 

— (Thy) father; Id — to his. clansmen; — narrated. 



7. Being received and worshipped with great respect 
by Varuna, Thou didst take Thy father and go back at 
once to Thy house. That incident was narrated by Thy 
father to his clansmen. 

(t) — O All-pervading Lord! ‘Hd'rT — Thee; — as 

Hari; faPlf^cT — definitely understanding; 

— — Thy state (of bliss); — to see; — 

very eager) — who were very eager to see (experience) Thy state of 
supreme bliss; M.ciM — these (Gopas); PlO^T — seeing; cd' — 
Thou; 3^: — not accessible to others; TT 1 ? — that 

supreme state; cTR — to them; 3T^)T?T: — didst show. 

8. O All-pervading Lord! Definitely understanding 
Thee to be Hari Himself, these Gopas were very eager 
to experience Thy state of supreme bliss. Seeing that, 
Thou didst show them that supreme state which others 
cannot attain. 

eTI W q V I 

fat || % 

(t) — O Infinite One! — Thy Gopas; 

— shining; 

TTFf^TTI — supreme bliss; — flow; JHjnf — filled; — 

liberation; — in the great ocean) — in the great ocean of 

liberation which was filled by the resplendent supreme bliss flowing 
into it; — for a long time; f^TRT — remaining immersed; 

— thereafter; ^ — they; r^TT ^ — by Thee Thyself; 3^TfT: — 
lifted out. 



9. O Infinite One! Those Gopas remained for a long 
time immersed in the ocean of supreme bliss (Sat-cit- 
Ananda) and were thereafter brought back to their 
normal worldly state by Thee. 

Metre — Malini 
^ <$qiqni} 

fa'vilWHdM ftrf5*rnjTT*r I 
flfts rft ft TTTc*TT 

HqqyftqiRi^ mft 11 *) o 

(%) ^ — O Effulgent One! — Unattainable; fftspr? — 

Thy supreme state; 3TqdTt — In which (other) incarnation; tr^ 
— thus, like a berry in one’s palm; *TfffT»ir3!t — to 
devotees; — has been shown? ?? — Therefore, here; 

ft _ Thou, as a cow-herd; ft TTinn — art the 

Supreme Self itself; (^) TsPTjrf'T^TftrT — O Lord of Guruvayur! ft 
qjf^ — save me f r0 m my ailments. 

10. O Effulgent One! In what other incarnation has 
Thy unattainable supreme state been shown to devotees 
as clearly as a berry in one’s palm? Therefore Thou, in 
the form of a cow-herd, art the Supreme Self itself. O 
Lord of Guruvayur! Save me from my ailments. 



Dasaka 65 

li ii 

The Gopikas coining to Krsna 

Metre — Vasantatilaka 

Bh. X. ch. 29 verses 1 to 16 are the basis for this dasaka. 

Ml0rH<4 (WI HTOfaJ ^rT: | 

^<fa+l <J*JHIeMI^ in 

3FI — Then; — Thou; — at the conclusion of 

(their) vows; J il 41 «i i <t — to the Gopikas; 4i(*lri — what was 
promised; Hidotiq — the festival of Mara, the love-god; flmRtrj, — 
to fulfil; w<jjTi: — having decided; Oi'^ u i ^F^TTeTHT — in bright 
moon-light; ftlftrfl 7:^1 •’’l — (fiflRfO^db — cooled; 3TT9TT: — the 
directions) — cooled all around; — in the forest on the 

banks of the Yamuna; — (Thy) flute; JfTJFT: — didst play 


1. Then, having decided to perform the festival to 
the love-god which Thou hadst promised to the Gopikas 
at the time of the conclusion of the vows undertaken by 
them, Thou didst play Thy flute resoundingly in the 
forest on the banks of the Yamuna on a bright moon-li* 
night, when it was cool all around. 



Note : 'Hk'lrtid — This word should not be understood in the 
ordinary, worldly sense. The love here was that of the jivas 
(individual souls) for the Supreme Self and the aim was union 
between the two, which is otherwise known as ‘liberation’. 

(t) — O All-pervading Lord! qRta^HusciifiT: — (TfetT 

— emerging) — which notes were emerging clearly; ^F’pf'TlbT: — 
with the (seven) ascending and descending notes of music; — 

the.(seven) ascending and descending notes); ^dlnKM — 

everything in the world; — enchanting; — the 

sound of Thy flute; — hearing; cT^T: — the damsels; 

n n i e — incomparable (comparable only to itselO; 

fqfliq*il 5 — indescribable captivation of the mind; 3TFJ: — 
attained to. 

2. O All-pervading Lord! Hearing the sound of Thy 
flute, in which the seven ascending and descending notes 
were emerging clearly and which enchanted the whole 
world, the damsels were captivated in an indescribable 
and incomparable manner. 


3tf^T <ti|*r1d r ll — O Resplendent One! tTT tiOociW — Those 
lotus-eyed damsels; ilg^cqPucli: — who were engaged in 



household duties; d'l'UMtfTW: — (or) were looking after their 
children; 3st'nm<iq»iMti: — (or) were intent on serving their 
husbands; ft — captivated by the music of Th> 

flute; — abandoning everything; — to the 

forest; HftcTT: — came. 

3. O Resplendent One! Those lotus-eyed damsels, 
who were engaged in household duties, or were looking 
after their children or serving their husbands, abandoned 
everything and rushed to the forest, captivated by the 
music of Thy flute. 

WPiRdl ^nj 

FdT trg Ubbfa} rm cfraTCFT || V 

— Some (damsels); f'WtlH'lff•j't'Ji — adorning their 
bodies; 3TK*THT: — while in the process of; ft^pnJTK — the 
reverberating sound of the flute; TWtnf — hearing; — 

having only half adorned themselves; (W — in that condition 
itself; r^t ^TPTcTT: — did come to Thee; TT: — They alone; 

fft'jfarTTV i 7: — than those who were fully adorned; rm - HH'iM — 
to Thy eyes; wR5nJT — were more pleasing. 

4. Some, who were in the process of adorning 
themselves, rushed to Thee in that half-adorned state, on 
hearing the reverberating sound of Thy flute. To Thy 
eyes they were more pleasing than others who were fully 

Note : The intensity of their devotion was such that they did not 
wish to delay seeing the Lord in order to complete their make-up. 



They were more attractive to the Lord because He is attracted more 
by devotion than by outward appearance 


^ *nrpr || ^ 

(t) ^ — O Lord! 3F5F3FT — One damsel; — around 

her waist; fsTT — a necklace; tf> u o*ifci — (and) around her neck; 
$>Rft ^ — a waist-band; sJTTTnft — wearing; r^t H^TPTrTT — came 
to Thee; (^) — O Mukunda; — that woman with 

a charming face; — of her own hips; sifted — 

the special attractiveness (t?lR — attractive) or, its entitlement to a 
?1T, necklace, — to Thee; ^tP fT — declared 

unambiguously as it were. 

5. O Lord! One damsel came to Thee wearing a 
necklace around her waist and a waist-band around her 
neck (in her hurry). O Mukunda, it was as if that 
beautiful woman wanted to show to you clearly the 
special attractiveness of her own hips. 

Note: She showed the of her hips by’wearing a ?TT 

(necklace) around it. 

oMIMlM: <T ^f*UH WlFTT I 


— yet another damsel; ^ — the breasts; 

— in her excitement; — not covered with an upper 



garment, — upper garment); — by the other 

women; — not noticed (because of their own 

excitement); frbMHHum i ftM T KI'Wtfl rt ftfaq fr - (fawt: — 
incomparable; h u n — love; ^TfiTHTT: — intensity; TT^T — 
kingdom; — for the purpose of anointing) — for 

anointing (Thee) as the king of the kingdom which was her intense 
and incomparable love; — as if bringing two pots of 

water; 3 in 4) — approached Thee. 

6. Yet another damsel came to Thee, forgetting, in 
her excitement, to cover her breasts with an upper 
garment, which, however, was not noticed by the other 
women who were also equally excited. It looked as if she 
was bringing to Thee two pots of water (in the form of 
her breasts) to anoint Thee as the king of the kingdom 
which was her intense and incomparable love for Thee. 

(t) $3" — O Lord! — Some damsels; Putl, — to 

come out of their houses; 31H K q *rq: — not being able (being 
prevented by husbands or others); ^ __ 0 n Thee alone; 

— in the heart; H-'i — meditating intensely; — 

giving up the physical body; oh — the Supreme 

Consciousness-Bliss; — non-dual; c^T — Thee; faff — 

did merge in; — These, indeed; TT ^T^TT: — are the 

most fortunate. 

7. O Lord! Some damsels who were not able to come 
out of their houses (being prevented by husbands or 



others), meditated on Thee intensely and, giving up the 
physical body, merged in Thee, the non-dual Supreme 
Consciousness-Bliss. They indeed are the most 

jlKIrHHI KMIrHcH'l W^l 
W: qTWFTfri | 

qesi^n+i J }r*T*T?^<flq II c 

*il4: — The women; »T ’TT’TTFTrPtT — not as the Supreme Self 
(Brahman); ^Klc*MI — (but) as a paramour; — thinking 

(of Thee); — in a moment; WP — attained to the 

state of Paramahamsa-liberated ones; cf rTT — 

Thee who art the resplendent Supreme Self; T>^q — in any 
manner; 3 5*1 — meditating on; ,3T^rf — the state of 

immortality—liberation: — without difficulty; — 

may I attain! 

8. The women attained liberation instantly, thinking 
of Thee not as Brahrhan but as a paramour. May I also 
attain liberation without difficulty by meditating on* 
Thee, who art the resplendent Supreme Self, in some 
manner or other. 

Note: By thinking of the Lord without break, one attains to 
Him, whatever be the manner in which he is looked upon — as an 
enemy, as a child, as a lover, etc. 

ftrwtl h+ 1 fa™ ^ swjtI 

it ^ || % 



(t) — O Lord of Guruvayur, the Non-dual One 

who dost captivate all! 3ffacT: — All around; — by 

those who had come; — the beautiful women of Vraja; 

— charming; faPT — smile; 3u£cjq*i: — 
the face lit up) — with face lit up by a charming smile; l^b) 

— showering (Thy) compassionate glance; ft fa: — 

the ocean of boundless splendour; — Thou, who 

wert looked at; ^ — eradicate my ailments. 

9. O Lord of Guruvayur, the Non-dual One who 
dost captivate the whole universe! Thou, the ocean of 
boundless splendour, whose face is lit up by a charming 
smile, who didst shower Thy* compassionate glance on 
the beautiful women of Vraja who had come and were 
standing all around, looking at Thee, deign to eradicate 
my ailments! 

Note: This is the only dasaka with only 9 verses. 

Dasaka 66 

|| II 

Delighting the Gopikas 

Metre — Giti 

See Bh. X. ch. 29, verses 17 to 46 for this dasaka. 

fcHIFj cTT 3PTTO ctwftel II «) 



— Who had been struck by Cupid’s 
arrow; 3 T T^TrTRT — (and had therefore) come (to Thee); T - 
of the beautiful women; 3Tf>T3Tf=*3?T _ wish; — to fulfil; 

^rPTfcT: 3Tft — though decided; TT: — to them; — as if 

unfavourable; jPTT^T — Thou didst speak. 

1. Though Thou hadst decided to fulfil the wish of 
those beautiful women who were stricken with love for 
Thee, Thou didst speak to them as if Thou wert 
unfavourably inclined towards them. 

™ grfto ^pgtjgtfg | 

. vrf g^R gtf 3 f^TFT fa*gTFTC || ^ 

— Who were waiting in the sky; — the host of 

sages; — for the hearing of; — the duty of good 

house-wives; — Thou didst state; % 3"^ — Thy words; 

(sHJ — are indeed in accordance with Dharma; ^ — but; 

— of Thee who art pure; ^ — actions; •ft’ — are not to 

be depended on (for emulation). 

2. Thou didst state the duties of good house-wives 
for the hearing of the sages who had assembled in the 
sky (and through them to the whole world). Thy words 
are indeed in conformity with Dharma; but Thy actions 
should not be practised by others, because Thou art 
ever-pure (and free from any trace of ego-centric 

Note: Tfre idea is that we should live according to Krsna’s 
advice, but should not try to do whatever He did. He being the 
Supreme Being Himself, His actions cannot be judged by, or 
understood on the basis of, normal human standards which alone 
apply to all of us. Being totally free from the slightest trace of ego¬ 
centric desires, his actions do not leave behind any taint whatsoever. 


3TTCM ^ BT ^TT: I 

*TT ^IT^RTt MRc^r<jfclfa< Rl^WI: II * 

<TL ^ u fl^T: — Those doe-eyed women; (Q^ft — a deer); ^ sTrfhTT 
3Tuft — Thy unfavourable words; 311^4 — hearing; TT — 

very much grief-stricken; (t) — “O ocean of 

compassion; ^IT ^TT ^ftr^TST — do not forsake (us)” |fcf — thus; 
3ffcrf^T — for a long time; fd4^: — pleaded. 

3. Hearing Thy unfavourable words, those doe-eyed 
women were very much grief-stricken. They pleaded for 
a long time thus— “O ocean of compassion, do not 
forsake us”. 

Note ; The Lord had told them that their duty was to be with 
their husbands and children and to serve them. See the Bhagavata 
for details. 

rTTHT 'tifcuil'gpWMUl | 

(t) ^<l( — O Slayer of Mura; ^ — Thou; TPTT : — by 
their weeping; c'Tf'T#- — (and) pleading; : — Thy 

heart filled with compassion; TTf^T: fPT — along with them; 

— on the sand banks of the Yamuna; =biH 3TfSpTT — 
to sport freely; T^tT: — didst proceed. 

4. O Slayer of Mura! Thy heart being filled with 
compassion because of their weeping and pleading, 
Thou didst proceed to sport with them freely on the sand 
banks of the Yamuna. 



— moonlight; 

— flowing; d — shining; — the beautiful 

Yamuna; rraKf^t^t^ — on the sand banks) — on the sand banks 
of the beautiful Yamuna which was shining under the flowing 
moonlight; J ll41 Jl'l'H/14: — by the upper garments of the Gopikas; 
3ll4iftatf>dT: — — made; — bed) — for whom 

a bed was made; — Thou; — didst sit. 

5. Thou didst sit on a bed made for Thee with the 
upper garments of the Gopikas on the sandbanks of the 
beautiful Yamuna which was shining under the 

*HTcH M '* — By sweet and playful talk; ^iTTT^TT? 1 ^ — by 

holding of hands; n*^nniA — by kisses; ^ — and 

by close embraces; ^ — Thou; — the women-folk; 

— didst delight intensely. 

6. Thou didst delight the women intensely with 
sweet and playful talk, holding of hands, kisses and 
close embraces. 

<ldWl*<ui jrfcT^ cTTHR | 
f^TT 35RT II ts 

(?) f^TTf — O Lord: (?) TT^T — O Charming One! 

— On the day on which Thou didst take away their clothes; 
^THTFTT — the removal of clothes (i.e. removing their identification 
with the body and possessions); — had been promised; 

- (77T — bliss; — overcome by; f — 



mind) — whose minds were overcome by bliss; cTFfT — to 

those beautiful women; ?Tc[ — that also; 3T^TT: — Thou didst 

7. O Lord! O Charming One! What Thou hadst 
promised on the day on which Thou didst take away 
their clothes, namely, removing their ‘I-ness’ and ‘mine- 
ness\ that also Thou didst give those beautiful women 
whose minds were filled with bliss. 

Note: 1. In the Bhagavad Gita the Lord compares the body to 

clothes — qiflifa . (2.2 2). So here removal 

of the clothes means removal of attachment to the body. 

2. The Lord merely carried out his promise, He Himself 
remaining unattached. 

'^rll 3THT: || C 

(t) — O son of Nanda; tfc«5f?iri^44?T — — 

sprouting; — drops of perspiration) — with perspiration (on 

Thy body); — soft as a jasmine 

P.ower; — smile; — face; Mill'd — lotus) — on whose 
lotus face was a smile as soft as a jasmine; — the most 

beautiful in all the three worlds. — Thee; 3 T T 7 J^T — embracing; 
— the damsels; df'Sdi: — were delighted. 

8. O son of Nanda! Embracing Thee, the most 
beautiful in all the three worlds, on whose lotus face was 
a smile as soft as a jasmine, and on whose body drops 
of perspiration had sprouted, the damsels experienced 
intense bliss. 



— Thou; —in separation; — (art) burning 

charcoal itself; — in union; W % - (art) the very 

embodiment of love; ^: cTT — Further, there (for theGopikas); 

— in union also; f^TrRT — absolutely; 

3TTO) — O dear One! Thou didst give delight. 

9. In separation Thou art like burning charcoal, i.e., 

separation from Thee is unbearable. In union, Thou art 
the very embodiment of love. But, for the Gopikas, in 
union also Thou wert absolutely — i.e.- Thou 

didst delight them, O dear One! 

Note: There is a pun on the word 31 . The first 

is a single word meaning-like burning charcoal. The second 
is made up of 3FW (dear one) and — didst delight. 

The poet says that, for the Gopikas, Krsna was 3T?flboth in 
separation and in union—the word being used in two different 
senses. This is one of the many instances of the poet’s consummate 
skill in the handling of the Sanskrit language. 

rmI is m ti 1 Hi<jm^M - (TT^rRTT: _ of Radha; 

— high (bulging); TTr'&TT — breasts; FTT^ — tight’embrace; 

— ardently longing; 3T!T*Tr — mind) — whose mind ardently 
longs for the tight embrace of Radha’s bulging breasts; — 

Thee; 3TTTT^ — I worship; (t) McHVI^T — O Lord of 
Guruvayur! — all (my) ailments; — eradicate. 

10. O Lord of Guruvayur! 1 worship Thee who dost 
ardently long for the tight embrace of the bulging ■ 
breasts of Radha. Deign to eradicate all my ailments. 

Note : Radha represents the extremely ardent devotee. The Lord 
is always eager for union with His devotees. This is the meaning of 
this verse, put in the language of erotic poetry. 



Dasaka 67 


Disappearance of the Lord, etc. 

Metre — Upendravajra 

This dasaka is based on Bh X. chs 29 to 32. 

HW HdMHI»|4«*l*$SITW II 'I 

— effulgent; ’TTFF^ — Supreme 
Bliss; — embodiment of the essence) — who art the 

embodiment of the effulgent Supreme Bliss; r^TT — by Thee; 

— (tf Hlfllkd — who had been made 
participants; — pleasant sports) — who had participated 

in the pleasant sports; — limitless; 3iM^*PC — bliss; 

— who had experienced; Hil: 7 ! — the lotus-eyed (damsels); 

^ — great pride; 3TPJ: — began to feel. 

1. The lotus-eyed damsels, who had enjoyed limitless 
bliss by being allowed to participate in the pleasant 
sports by Thee, who art the embodiment of the Supreme 
Bliss-Consciousness, began to feel very proud. 

farMstfl- K-nfHR l*»Mfr l f3*<^Hir*Um : | 

*frT FT *fadlflWHI fclOfedU ^: || R 

FTFTfrT: — “The Lord of Laksmi; 3R# faswjtfWT: — this 
(Krsna) who captivates the entire universe; 3PTRT — without 



pretence, genuinely; hRi Pi eft cl — is enchanted by me; — 
with me; ifrf FT — thus, indeed; — all the women, 

SFfadlfaHMi: — full of pride; — seeing; (t) — O 

Govinda; fciOfld: 3FJ; — Thou didst disappear. 

2. “This Krsna, the Lord of Laksmi, who captivates 
the whole universe, is really infatuated with me” — thus 
each of the women thought and became proud. Seeing 
their pride, O Govinda, Thou, didst disappear. 

Note: To be proud, even of being a great devotee, is a serious 
defect. The Lord therefore disappeared in order to humble this pride. 

Metre — Lpajati 

Trft fojT rPIT m || \ 

{%) — O Slayer of Mura! cfT^f — Then; — Thou; 

3lvj|M J Nf — (3T3nrr — not born not got; — pride); — who 
had not become conceited; 3tRiRl<ti — (and therefore) very dear; 
tTOTfaqf — (3Tf^Tm — name) named Radha; — a Gopika; 

JHISN — taking; cRT HS — along with her; ?4<T5?T7WJT — 
sporting at will; f^T TRf: — didst go far away. 

3. O Slayer of Mura! Then Thou didst take a Gopika 
by name Radha, who had not become conceited (like the 
others) and who was therefore very dear to Thee and 
didst go far away, sporting at will with her. 

Note: The name Radha does not appear in the Bhagavata. She 
is referred to only as a Gopika. The name Radha is however 
generally traced to the words 3M t ll 3tRTf^cP in Bh X. 30.28 which 
says: - 

3TTqRlfarit SftfPST: I 

^rt fern Tftf^ : rfhfr qppp it t?; II 



“The Almighty Lord Sri Hari has surely been propitiated by this 
woman, since Sri Krsna has been pleased to take her with him, 
leaving us all.” 


Metre — Upendrevajra 

RlO I Vl OT vitMdNI: FTC FT^TT: WMNrilTO | 

r5\ MRmfrhrti II Y 

(t) — O Lord! fdOftcl — (when) Thou didst 

disappear; 3T*T — then; — those lotus-eyed women; 

'JllclcllHl'- — suffering (the pangs of separation); FTS fldai: — all 
joining together; ^ — throughout the forest; t^T hR‘1I«1<i , t 4: 
— searching for Thee; 3TTTT fd'lis — unbearable sorrow; 3TPJ: — 

4. O Lord! When Thou didst disappear, those lotus¬ 
eyed women, who were suffering the pangs of separation 
from Thee, all joined together and, searching for Thee 
throughout the forest, felt unbearable sorrow (at not 
finding Thee). 

Metre — Indravajra 

ST ST ST wfrT 41fRT^(: I 

ft frTrft dlfrtrtMU II || ^ 

ST ^cT — O mango tree! fFT — O champaka tree! 

— O karnikara tree! ST — O mallika flower! Hldlfl — O 

malati! dltfdW — O tender creepers! -T: — the one who 

has stolen all our hearts; dtffjTrT: ft — has (he) been seen by you? 



— in such terms; cTT: cqotqun: — they who were totally 
devoted to Thee; — lamented. 

5. Those women, who were totally devoted to Thee, 
lamented, asking the trees, flowers, creepers, etc. “Have 
you seen the one who has‘Stolen our hearts?”. 

Metre — Upajati 

ft Hi | 

r^t fT^THT || ^ 

— One woman; — Thee; — with the eye 

of imagination; — seeing; (t) Hfe — “O friend; 3TT i^pUST: 
— that lotus-eyed one; ’fl y: - before me; Pldf^Trf: — was 
seen”; ffrT — thus; Snqjei — with excitement; 3 imh*t( 1 — saying; 
fl<41*1l rTPT — the grief of her friends; ia<J ) ' J flq<bK — doubled. 

6. One woman, seeing Thee in her imagination, said 
with excitement, “O friend, I saw that lotus-eyed one 
before me” and thereby doubled the grief of her friends. 

Metre — Upendravajra 

H^ l fyMfr T Ff T ^HITOT^ d<4l^s£ fa* I 

rq^ifr^cM: ?TT: — They (the women) who had identified 
themselves with Thee; T^TTTOT^ — on the banks of the Yamuna; 
TO ^fcciiPi — Thy deeds; fa* — imitated, it seems; 



3fPt — again; — searching for Thee; ^ — 

because of the same conceit; c^TT — abandoned by Thee; 

rr*Jt ^ — Radha also; — saw. 

7. Those women, who had identified themselves 
with Thee, enacted Thy deeds on the banks of the 
Yamuna. While searching for Thee, they saw Radha, 
who had also been abandoned by Thee because she had 
also become conceited like the others. 

Note: They enacted Putanamoksa, the slaying of Sakatasura, 
etc upto the tying of Krsna to the mortar, according to the 

rTW: AT I 

W?T: — Then; cTT: fR — all of them together; — in the 

forest; tiH-niq — everywhere; — till it became dark; 

— searching; — again; '4^'imcinl — on the banks of 
the Yamuna; fafaW: — gathering together; ’JST — lamented 

intensely; ^ ^°TPT jPp ^ — and sang Thy glories. 

8. All of them searched everywhere in the forest till 
it became dark. Then, gathering together again on the 
banks of the Yamuna, they lamented intensely and sang 
Thy glories. 

Metre — Upajati 

?T*TT cMliHMi I 



3Tf% — O Ocean of compassion! cTSTT — Thus; 

- (aWT — grief; ?TfpT - filled; ^TFRT — mind) 
— whose minds were full of grief; ^3TT^THT — of the Vraja 
women; oiun41*i)6'i*il6 T lic*ll — who art more captivating than 
even Cupid who captivates all the three worlds; — Thou; 
— with a smile; — didst appear in front. 

9. O Ocean of Compassion! Thou who art more 
captivating than even Cupid who captivates all the three 
worlds, didst then appear, with a smile, in front of those 
Vraja women who were extremely grief-stricken (because 
of their separation from Thee). 

Metre — Indravajra 

?T^T: fTSHT I 

ffc fa gw fc mRTg; h ^ 11 <j o 

rT^T: — The beautiful women; — 

doubtful; — seeing) — seeing whom again seemed 

doubtful; 3ttrH<W*ri — Thee, their beloved; — 

seeing suddenly; d^iTl — then; SPT^Tf<T*TRT^ — in their extreme 
joy; fa fa — what did they not do! (t) Hl^rl^T — O Lord 

of Guruvayur! W- — That Thou; 7 T^Tc[ TRT*T — save (me) from 
my ailments. 

10. In their extreme joy on suddenly seeing again 
Thee, their beloved, whom they had become doubtful of 
seeing at all, what did those beautiful women not do! O 
Lord of Guruvayur, save me from my ailments. 



Dasaka 68 

The Gopikas in the Lord’s Company. 

Metre — Sammata 

Bh. X ch. 32 is condensed in this dasaka. This dasaka is in the same 
metre as the famous Gopikagitam in Bh. X. ch. 31 

(I 2 ) — O lotus-eyed One! — The Gopikas; 

cT^ — on seeing Thee; — overwhelmed with 

joy; ^njrf^TRTTI — by a downpour of nectar; tf^cii — as if 
drenched; — coming before Thee; Rnftfldl — 

motionlessness; — attained. 

1. O lotus-eyed One! On seeing Thee, the Gopikas 
were overwhelmed with joy and stood motionless before 
Thee, feeling as if they had been drenched by a heavy 
downpour of nectar. 


frf^nrpr ht !jH*«^di i&gft 11 r 

— Then; 'tii’i'i — one woman; RRiTF^jT — Thy lotus 
hand; fiMfcf — suddenly; ^(SitO — catching; — without 

any hesitation; — on her heavy breasts; ; Hf^TSTR — 

placing; HT — she; fat — for a long time; ’JcRifl^cTT — with 
, horripilation; dtp'll — stood. 

2. Then one woman suddenly caught Thy lotus hand 
and placing it on her heavy breasts without any 
hesitation, stood for a long time, with horripilation all 
over her body. 

tra fcPTtSTTT *pT Plenum} | 

hHfl^ld Hiumibd || } 

(t) fa*fl — O Lord! 3TW — another woman; 3Tfrr^TT — in 
extreme joy; cT^ *pf — Thy charming arm; WFPJScT — 

emerging from the throat; RFFTTTkT — the vital breath; 

— as if stopping; l^nFT^TnTt — around her neck; TTTTTT — 

3. O Lord! Another woman, in extreme joy, wound 
Thy charming arm around her neck, as if she was going 
to stop the vital breath emerging from her throat. 

arnraw ssrfa ^MfadJj | 



9>lf*Ffr — One woman; — (3m<id — gone; ^TT 

— shame) — free from all feeling of shame; eT^ Jiirj — from 

Thy lotus mouth; — (’J*T — betel; dRJa — chewed) — 

chewed betel; JTfrPJts^T — taking (in her hand); — that; 
dddHgjl — in (her) lotus-like mouth; — putting; 

— the fulfilment of all desires; 7 TetT — attained. 

4. One woman shamelessly took in her hand chewed 
betel from Thy lotus mouth and putting it in her own 
lotus-like mouth, felt that she had attained fulfilment of 
all desires. 

faWTt <1% HfaS R I 

5fcT HTtW dN^+41 || ^ 

Rt^ui: — “Without any pity; — in the forest; ^TT 

— leaving me; 3iH<ld: 31% — Thou didst go away; c^T — Thee; f? 

— in this world; 35T — who will touch?” ffcT — thus; tKlddl 

U+41 — by one angry woman; tTSTefett^T — with tearful eyes; elid'd. 
^dlr( ^tf^TrT: — Thou wert looked at then. 

5. One angry woman looked at Thee with tearful 
eyes, saying, “Thou didst go away leaving me in the 
forest without any pity. Who in this world will touch 

?frT rlt | 

|| ^ 

ffrt — Thus; 3ll4^: — who were overwhelmed with joy; 
?Pt — along with the Gopikas; ?t£ — to the bank 



of the Yamuna; 3 T TPTcT: — going; - (W* — saffron; 

— shining with) — shining with saffron stains; 1 TV*— 
with (their) soft upper cloth; — on the seat prepared; 

— Thou didst shine. 

6. Thus going to the bank of the Yamuna in the 
company of the Gopikas who were overwhelmed with 
joy, Thou didst sit in all splendour on the seat prepared 
for Thee by spreading their soft upper cloth stained with 

^TT | 

— “Compassion; chid fa m — is of how many kinds! ^ 3Tftf 
— some; — towards all; 'fcPdtf 3 TTRjA — some towards their 
dependants; 1 - HI — have compassion; <*>idPdd, — some 

others; 3ffT — even towards those like me (who have 

abandoned everything else); — like this, i.e! like Thee, 

without any kindness”; ffrT — thus; — Thou; dRcflvrlA: — 

by the Gopikas; — wert told. 

7. The Gopikas told Thee— “How many kinds of 
compassion are there! Some show compassion towards 
all, some only towards those who depend on them, and 
some others do not show compassion even towards those 
who have surrendered themselves to them, abandoning 
everything else — (like Thee).” 

^ 'blindI | 

— “O dear girls! nfa — In me who am 

afraid of losing your love; 'hfcddi — hard-heartedness; 'T 



tn^nni — should not be suspected at all; — but; — in me; 

^TTf: — of your minds; — for continuous involvement; 

*t<ti — this was done by me;” ffrf ^id, Jifaqid. — thus 
didst Thou say. 

8. Thou didst tell them, “O dear girls, do not at all 
suspect hard-heartedness in me who am afraid of losing 
your love. I did this (disappearing) in order that your 
minds may continuously remain fixed on me. 

^jftcr^TT: ftpTfnTt II 

vjflqq^HT: — “O most dear Ones! ft^T^TrTT — please.listen; 
*PT — For me; f?$T: RT4d^: 1FT: — such dear ones (as you); *T — 
there are none; — therefore; ^ — here; — on 

beautiful nights; 3nj c TCt*T — without any hindrance; — you 

may sport; ifrf, (!>) — thus, O Lord; — Thou didst say. 

9. O Lord, Thou didst tell them, “O most dear ones, 
please listen. There are none who are as dear to me as 
you. Therefore you may sport (with me) here on 
beautiful nights without any hindrance.” 

?fcr ferrite l 

TKF&vfi 553^ *TT || 1o 

(t) — O Lord of Guruvayur! ffcF PlTT — by such 

words; — w ho were filled with intense joy; 

ti\%) — with the Gopikas; — sporting; 

— in the Rasalila; — (Thou) who wert full of 

enthusiasm; *ft — save me from my ailments. 



10. O Lord of Guruvayur! Sporting with the 
Gopikas who were filled with intense joy at Thy words, 
Thou didst most enthusiastically take part in the 
Rasahla. Deign to save me from my ailments. 

Dasaka 69 

ii Traaftereqfaq n 


Metre — Kusumamanjari 

This dasaka is based on Bh X. ch. 33. 

(t) — O Lord! ^WST^dftfoUcblfcldirl - — on 

the beautiful hair; spTT — fixed; — peacock-feather; faflm 

— a row) — the beautiful lock of hair adorned with a row of 

peacock-feathers; — dangling fish-shaped 

earrings; — beautiful with necklaces and 

garlands of flowers; — with the strong fragrance of 

sandalpaste and other unguents; — (4)d^ 

— on the yellow cloth; — fastened; ^lf¥^T — golden girdle; 

— adorned) — adorned with a golden girdle fastened on the 
yellow cloth; - (3^T — flashing forth; — 

rays; — gem-studded anklet) — with gem-studded anklets 



from which rays of light flash forth; — decorated 

for the Rasa dance; — Thy well-known form; 

— we meditate on. 

1. O Lord! We meditate on Thy well-known form 
specially decorated for the Rasa dance, Thy beautiful 
lock of hair adorned with a row of peacock-feathers, 
with dangling fish-shaped earrings, adorned beautifully 
with necklaces and garlands of flowers, with the strong 
fragrance of sandal-paste and other unguents, wearing a 
golden girdle on Thy yellow silk cloth and with gem- 
studded anklets from which bright rays of light flash 

— O Lord of Laksmi; (lj) ebb'll*? — (cbS — 
lotus) — O Padmanabha; dldd ^ — At that very time; 

^dfclH u ^ — (when) the group of damsels; cbdH u s*-l — having 
adorned themselves; (n u Sd — ornament); dd^?f|cbcj^iHus<?l 

— (chisel — put on; — bodice;) — who had put on.their 

upper garments over their breasts; — 

cheek; Hfl<H — dangling (on); — earring) — whose gem- 

studded earrings were dangling on their cheeks; — had 

formed a circle; d$^ — in accordance with that; 

3T*tTTT -between every two of those beautiful damsels; <H3Kd 

— moving; — the beautiful Rasa dance; — 

Thou didst perform. 

2. O Lord of Laksmi, O Padmanabha! At that very 
time the damsels, who had put on their ornaments and 



covered their breasts with their upper garments and 
whose gem-studded earrings were dangling on their 
cheeks, stood in a circle. Thou didst then perform a 
beautiful Rasa dance, moving between every two of 
those beautiful women. 

^twtwt Met ^r^ft 11 3 

(t) < 31^3 _ o Vasudeva! cTC — Thy; ?1? WFTFT — going on 
resplendently here; — the great beauty of the Rasa 

lila; ^rT: — even from afar; -iKQHifcn — described by 

Narada; 3TT^Fzr — having heard; 3T«r — immediately; 

— all the gods (in a group); <=£^1^1 — filled with eagerness; 

— dress; — 

ornaments; f^TRT — amorous display; — expert; fa'?llifl4)?Tcr 
hundreds of beautiful women; TT^TT^TTT — surrounded) —. 
surrounded by hundreds of beautiful women who were adept at 
dressing, decorating themselves with ornaments and amorous 
display; ^TRjcT: — from heaven; — all together; <3uci: — very 

fast; f^rfrT — to the sky; ^ii'tdi — came. 

3. O Vasudeva! Hearing from afar, the great beauty 
of Thy resplendent Rasa dance which was described to 
them by sage Narada, all the gods, full of eagerness to 
see, rushed to the sky all together from heaven, 
accompanied by hundreds of beautiful women who w§re 
adept at dressing well, decorating themselves and 
amorous display. 



^HTrT || V 

4U| ) HI<< -frT-d M d M IMilM - 

^cT-dItf- 1 ! 7 ^- 1 !«jjg i — Made enchanting by the consonance of the 
melodious tunes of the flute with the ragas of the songs and the soft 
strokes of the feet; 4 iRm<rofumchf uj (cRjfhld _ sound) — the 
tinkling of the bangles on the hands; — again and again; 
3td«i^sidcti<i*^Jl — with Thy lotus-hands placed on the shoulders 
(of the Gopikas); ^ — and the cloth fluttering 

around the waist; — the majesty of the .Rasa dance; 

*T3TrT — may you worship. 

4. May all of you worship the majestic Rasa dance 
in which the melodious tunes of the flute, the beautiful 
songs, the soft strokes of the feet of the dancers, the 
tinkling of the bangles worn on the hands, all mingled 
in unison and during which Krsna’s hands were placed 
from time to time on the shoulders of the Gopikas and 
the cloth worn around their waists fluttered. 

FT*=R^H ^T. 

3t«t — Then; FT«faT — in a spirit of competition; 

— (fq <pqq — performed; 3i^i m 
— one singing after another; ^kT — done; clKdK — very loud; 

— beautiful strains) — with the beautiful strains of the 



loud singing by one Gopika after the other; 

— (cTfarT — beautiful; 3TWT — 
movement of the limbs; — moved from its place; 3Tf — (on) 
the limbs; ITT — necklace; '’TffrpJW — ornament of gems) — the 
necklaces and ornaments worn on the various limbs moving away 
from their own places because of the beautiful movement of the limbs; 

— on that dance; — with extreme joy; — raining 

down flowers; 3TTT — with eyes wide-open; — 

along with (their) women-folk; — the host of gods; 

rcjRj — in Thee, the Pure Consciousness; Ht'fhHM — 
as if completely merged; — was entranced. 

5. In that dance, the Gopikas sang in a loud voice, 
each one trying to excel in a spirit of competition; the 
necklaces and ornaments made of gems worn by them 
moved away from their own places because of the 
graceful movements of the limbs; the gods, eyes wide- 
open and in extreme joy, rained down flowers; they, 
along with their women, remained entranced as if they 
had completely merged in Thee, the Pure Consciousness. 


rT^J tFlft 7TPT T^TT^TT 
FT tm I 

gg TTfrpg II 5. 

FFT — One Gopika indeed; cTT'J — then; 

— (Rq?i — sweating; — tired; — 

with slender body ) — her slender body sweating and tired; 
riiPn'HK^^^TT — (niPn'HK — the weight of fatigue; 

— half-closed eyes) — eyes drooping in fatigue; cTT — Thy; 3TFT 
317T — charming shoulder; 31 qei FT — supported herself on; 



— Another woman; 3ifrq1?iri^TT?n — hair dishevelled; 

— (3rf?Tcl — sprouted; 3?j — big (intense) 
— horripilation) — with horripilation; 
qq4cfktfKqqtfU*t — (qqncfkfiH — fresh sandal-paste) 
extremely fragrant like fresh sandal-paste; — Thy arm; 

— by deceit; — kissed. 

6. One Gopika, her slender body tired and sweating, 
her eyes drooping in fatigue, supported herself on Thy 
charming shoulder. Another woman, her hair 
dishevelled, with horripilation all over, kissed Thy arm 
which was extremely fragrant like fresh sandal-paste, by 
deceit (pretending to support herself on Thy arm). 

cTcT I 

rrjmcJM ^ H^T#^?TRTT? II ^ 

— Who was a repository of merit; 4>lTl — one 
woman; cf^ — on Thy cheek; ^11<=^f^l n<=t> u 3el — her 

earrings dangling; Pl^ J l u 6 — her own cheek; — pressing; 

— the nectar in the form of the juice from the betel 
chewed (by Thee); — imbibed; TC^TFvTt — During the 

dance; — the playfield of Laksmi; < 1% 

— the most beautiful in all the worlds; T — Thee; 3iqi^ — 
getting; ST^TT: — the Gopikas; — what kinds of 

M — joy; — states of 

intoxication); states of ecstasy; 3 — did not attain! 

7. One woman, who was a repository of merit, 
pressed her own cheek, on which her earrings were 
dangling, against Thy cheek and imbibed the nectar in 



the form of the juice from the betel chewed by Thee. 
Getting Thee, the playfield of Laksmi, the most 
beautiful one in all the worlds, what states of ecstasy did • 
the Gopikas not reach during the dance! 

7TPT5TW fcRTT 3m 

tot I 

vrqlfrmmft fcfa factor ftort ^ \\ c 

(t) l$T — O Lord! — gradually; T TFT fetid — the singing 
stopped; ^T^PTpR — the musical instruments; <JHlV r| r$>H — also 
became silent; 3T^TT-. — the women; — merely; 

— immersed in the bliss of Brahman; ?T?f^T — in 
the circle; 'T'T^p — danced on; ^rfa "ST not only that; 'ftf^FT — 
about the knot (of their blouses); ^prTofT — the hair; 3tfa ^ 

— and their blouses; *T — they did not know at all; 

— in the sky; e^lIrBti cfccjislcfc 3tfa — the community of stars 
also; — stood still; 3m ^ — what more can I say! 

8. O Lord! Gradually the singing stopped and the 
musical instruments became silent. The women, 
immersed in Brahmic bliss, merely danced on. Not only 
that, they did not even know anythihg about the 
condition of their hair or their blouses. The stars also 
stood still in the sky. What more can 1 say! 

toftfcr fcWM faffcT frcra ^ fTWt f^ft 



(|) faift _ o Lord! — then; — the world; — 

in the highest bliss; f^TP^T — merging; fqgiri TRW — and ending 
the sport; — the 

sport; — well-pressed; Pi4?i — clean; 3TW — limbs; 

*idy 4H$T — fresh drops of sweat; ?PR — beautiful; 3TTRT — 
body) — whose limbs which were well-exercised in the sport were 
made beautiful by the clean fresh drops of sweat; 

— — Cupid 31615*1 — unable to bear; ^T: — mind) — 

whose minds were unable to bear the shafts of Cupid; — 

of the cow-herd women; 6jq?flylfcrV — prompted by the merits; 
dldd 3iichfrt!i^f4: — having assumed as many forms (as there were 
Gopikas); — great festivals of amorous sports; 

3TTyfyy — Thou didst perform. 

9. O Lord! Thou didst thus merge the whole world 
in the highest bliss and end the Rasa dance. Because of 
the great merits of the Gopikas, who were made even 
more beautiful by the pure fresh drops of sweat on their 
well-exercised limbs and who were unable to bear the 
pangs of love, Thou didst assume as many forms as there 
were Gopikas and didst enact a great festival of amorous 

yibHH faffcT c*TOT: I 
II Y© 

^t — O Lord! — different 

sports; PKAttmTl — exhausted) — exhausted by all the sports; 
^lldoilRHdibT: — (and) caressed fondly; 3tqpufaBT: — with the 
women; tji JimqRi — in the water of Suraja (Yamuna); 6^< — at 



will; — very beautifully; faffcT sr*fT: — Thou didst sport; 

spreading; ^ffrT^T — cool; — gentle breeze) — 

captivating the mind because of the cool gentle breeze, which was 
blowing; *1*14 — filled with the fragrance of flowers; 

— in the forest; —-enchanting the large number 

of women; — Thou didst go round. 

10. O Lord! Thou didst sport at will in the waters of 
the Yamuna with the Gopikas who had been exhausted 
by the love sports and were caressed fondly. Besides, 
Thou didst go round in the forest where a cool gentle 
breeze was blowing and which was filled with the 
fragrance of flowers, captivating the women who were 
present in large numbers. 

cblMRfrl % ^ 

*TrT5#35WftWT ^1 qf^TT% ^ || 

(i - ) — O repository of all virtues — Thou; 

^fcT — in this very manner; — in the nights; c hlft T fl : — 

the women; 4 )Phi*< 4 — attainable only by Yogis; — 

indescribable; f — the ocean of infinite bliss; 

— making (them) experience; — even 

in Brahma, Siva and other gods; — here; TSITT^TTFI — towards 
these mere cow-herd women; — creating respect 

indeed; (^) — O Thou who art accessible only 

to the devout; — most attractive one; 1 — O Krsna; T Tt 

hRmiI^ — protect me. 



11. • O repository of all virtues! In this manner, Thou 
didst make these women experience, in the nights, 
infinite indescribable bliss which is attainable only by 
Yogis and didst create even in Brahma, Siva and other 
gods respect for these mere cow-herd women. O most 
attractive Lord who art accessible only to the devout, O 
Krsna, protect me'. 

Dasaka 70 

The Salvation of Sudarsana and slaying of Sankhacuda 
and of Vrsabhasura. 

Metre — Prthvi 

Bh. X chs 34, 35 and 36 are the basis for this dasaka. 


Wtr? TO TOT f^T ftoiflrBcj 
^ ^nTHt^TT^TOTFTOT^T || 'j 

ffrt — In this manner; mPt — (when) Thou; — by 

immersing in bliss; < Pi <138^ — wert entertaining the Gopikas; 
(Tf^TT: ggTO: TO (tap:) 3TfT — once; TTOT — the 

Gopas; 3lP«t'*>l<w*l'l — in the Ambika forest; SlPsltfilchPld,: 

— of the husband of Ambika—Siva, (<*>Pl<;l — husband); 

^ — the temple; TOT — along with Thee; TOlcT 

— going to; Ptf$T — at night; — the divine festival; Pi*)«l 


— having celebrated; TpT <14,4.: — slept happily; TST — then; 

3THFT: — a fierce snake; fl jih — Nandagopa; — 


1. When Thou wert thus entertaining the Gopikas 
and immersing them in bliss, the Gopas once went at 
night to the temple of Lord Siva in the Ambika forest 
along with Thee and after celebrating the festival there 
were sleeping comfortably. Then a fierce snake 
swallowed Nandagopa. 

^ ^rrfrr qi% qT^frr ft: i 
ct^t ^ q^T fftf Fr^rrRT ft 
snft h ^ fftvrt TPjqrrra ft^imftF n r 

3T*T — Then; — with burning logs of wood; qcinj 3tfFE?ft 

3Tf^T — though beaten forcefully; rlT^H-1 Strain — when he (the 
snake) did not release (Nanda); TTfi? Tift ffrt — saying “save, 
save”; ft: FFFrft _ they (the Gopas) fell at Thy feet; TTT ^ 

— At once; — Thou; fTyPT^T — going near; <T — 

him (the snake) who was looking up (at Thee); T^T — with the foot; 
TFT?? — didst touch; F: — He (the snake); fFHT ftUTqft — his 
own form of a Vidyadhara; lei — attaining; FFf F — shone. 

2. Though severely beaten with burning logs of 
wood, the snake did not release Nanda. Then the Gopas 
fell at Thy feet saying “save him, save him”. At once 
Thou didst go near the snake who was looking up at 
Thee and didst touch him with Thy foot. The snake then 
got back his own real form of a Vidyadhara and shone. 

TjfttF cWfa^MITTfl F fS FT | 



ftrmi *nfr a^rr^ ^ tt^t n 5 

(I) JT*fr — “O Lord wielding_the Sudarsana! 3TF — 

I; 3rf^T ^ — am indeed Sudarsana by name; =wPq <3 — 

once; T'iT^ — some sages; SMFTT — I ridiculed; ^ — they; Ft fF 

— me here; 3TFH — as a python; ar$ — made; — 

by the contact of Thy feet; 3PTFRTT Frf: 3TfW — I have been 
purified”; ffa — praising thus; STflt — he; T3fl — 

went to his own abode; ^i'Ihi: — The Gopas; cTjfTT ^ — also 
happily (went) to Vraja. 

3. He praised Thee, saying “O Lord wielding the 
Sudarsana! I am Sudarsana by name. Once 1 ridiculed 
some sages. They cursed me and changed me into a 
python. 1 have now been purified by the contact of Thy 
foot”. He then went back to his abode and the Gopas 
went to Vraja happily. 

TITJ fflRvil f^FTfrT cqfa 
o?FTT H 91ft*J5TS^TT: | 

3rffT^T^cTFrnT«I ^FRTtet 

RlO*lRi *T rTFTT^T: II Y 

<3^ — Once indeed; r dRl — (when) Thou; eflR u ll — 
along with Balarama (fflh — plough) wRR: — (and) with 
women; RrFTTF — wert playing; — an emissary of 

Kubera; H: — that Safikhacuda; 3Hrt|: — the women; 

— did kidnap; 3T*T r^f — Then Thou; risk'd — 

pursuing (him) very fast; HtfrRTTt jH ?T — him who released the 
women; FTtf3P4 — didst kill; TPT f?UIHfU| — his crest-jewel; FeTFtt 

— to Balarama; 3TTTT: d — didst also give. 



4. Once, when Thou wert playing along with 
Balarama and some women, one Sankhacuda, an 
emissary of Kubera, kidnapped the women. Thou didst 
pursue him, when, out of fear, he released the women. 
Thou didst then 1 kill him and give his crest-jewel to 

fcR^dlRldl Jllfa+I: || ^ 

W — During the whole day; HF — along with 

friends; — in the woods; efTeTHTT — engaged in play; 

— more captivating than even the god of love; 
_ god of love); ifad^HKI^d — making nectar 
flow in the form of the music of the flute; 3l*lO£$TT — to 
the eyes of the celestial damsels; ^t^ci'tKuusiRt’i — giving 
the feast of nectar; — Thee; — thinking about; 

fcKgcillHfli: — suffering the pangs of separation; J (1 Tm chI: — the 
Gopikas; *T iTTTtpT — how much did they not lament! 

5. What kinds of lamentations did the Gopikas not 
give themselves up to when, during the whole day, they 
suffered the pangs of separation from Thee who wert 
playing with friends in the woods! They were always 
thinking about Thee, who art more captivating than the 
god of love himself, who didst make nectar flow in the 
form of the music from Thy flute and didst provide a 
feast of nectar for the eyes of the celestial damsels. 

Metre — Svagata 



3T*T — Then; *0 jhi — a servant of Kamsa; 

— whose sight was set on a cruel and evil path; 
^ — one (Asura) named Arista; iR^lchH: — with 
a frightening appearance; — roaring fiercely; gq^'fl 

— in the form of a bull; *t3d — before Thee; fri'ttd TT — stood. 

6. One day, a servant of Kamsa by name Arista, who 
was bent upon a cruel and evil deed, stood before Thee, 
taking the form of a bull, frightening in appearance and 
roaring fiercely. 

q^frfRT^ qf^pr faftprarq wtr ii vs 

— Then; — who frightened the whole world; 

$ 11 W- — this bull; Wrfpjf^ a huge form; — 

assuming; m s-fan — the herd of cows; 3TTSI __ driving 

away quickly; ftfq — the repository of all the Vedas; WR 

— Thee; ^IdlH — approached. 

7. Then this bull, who frightened the whole world, 
assumed a huge form and driving away all the cows, 
approached Thee, the repository of all the Vedas. 

Note: STT^T, jHTTT. SJTT, and ^ siare five metres 

The Asura, who had only these five metres under his 
control, attacked Krsna who is the repository of the entire 
How could he hope to win? 

fppjn H<d — Raising up his head and horns; 3tT?I 3TfWrT — 
who was rushing fast; 3Tf$TT — who was fearless; 3TPT — 

though appearing in an auspicious form as a bull; 3PTx — very 



inauspicious; ft — that Asura; T'HHIrt — strongly; TPTfrzj __ 
catching; — crushing; <i<fllcE — the gods; — Thou 

didst delight. 

8. Thou didst delight the gods by strongly catching 
and crushing that Asura who was rushing towards Thee 
fearlessly, raising up his head and horns, and who was 
most inauspicious, though he had taken on the 
auspicious form of a bull. 

Note: *Ts? also means ‘bull’. 

fwiti WR fJTPmSelft | # 

(?) TOT — “O Lord! 3T£T — Today (now); qWTcTPT — by the 
killing of the bull (3P*); — on the earth; — the 

position of — Dharma; — very firm; ^Tifa — has 

become; ^PTTrrffT — in the mind of ^TT — lndra; *TP« — 

great joy; ^ — also grows; fa 3 — wonder!”; ^fct — thus; ^ 
— Thou; — b\ the gods; 3Tfa^ri: 3Tf?T — wert praised. 

9. The gods praised Thee, saying, “O Lord! By the 
killing of the bull (^T), the position of Dharma (fT) has 
become very firm. There is also great joy in the mind of 
lndra (frr). What a wonder.” 

Vote : The superb skill of the poet is evident here. ^ is used in 
the sense of ‘bull’ and ‘Dharma’ and TTT in the sense of ‘lndra’, 
in a very beautiful manner. 



(t) stafElftr — “O herds of bulls! TfOUdri — run far away! 

— This one here; — is a slayer of bulls; ^T^TcTT 

— see”; — thus; ^linsRlT — with the Gopas who 

were joking; — Thou who didst go home; (^) 3lcl4^?T — 

O Lord of Guruvayur! 3f3T — protect (me). 

10. Thou didst then go home with the Gopas who 
were joking thus— “O bulls! run away! here is a slayer 
of bulls.” O Lord of Guruvayur, protect me. 

Dasaka 71 

II || 

The Slaying of Kesi and Vyomasura. 

Bh. X. ch. 37 is the basis for this dasaka. 

Metre — Indravajra 

HcMq H | 

r^T R|«^Jiiqp-q $d)q ^rqi MHU'<iqM Rr^^ifqif'Jl^M: || 1 

— In all undertakings; T — who was 

never unsuccessful; — of the king of Bhoja (Kamsa); 

— a close friend; H: 5>?ft — that Kesi; — 

easily accessible to those born from the ocean (like Laksmi devi); 

H^JI — as if thinking; : — in the form of a 

horse born in the land of the Sindhu; — approached 




1. Kcsi, who was a close friend of Kamsa and was 
never unsuccessful in any undertaking, approached Thee 
in the form of a horse from the land of the Sindhu, as 
if thinking that Thou wert easily accessible to all those 
born from Sindhu, (like Laksmi devi). 

Note : There is a pun on the word . which means ‘the 

ocean’ and ‘the land of the Sindhu river'. Laksmi wa-> bom from the 
ocean. The horse comes from the land of the Sindhu. 

Metre — Lpajali 

uN^ldl tHTlJ TPT: margin || } 

TPT This wicked (Asura); T T^TdiI the form of a 

Gandharva; T TrT: — inspite of having assumed; ? & TT?: — 

with horrible noises; * tnchiening everyone; 

— till he saw Thee; FTTTTTi - Gokula; !Ttt — 
destroying; TT ? ^T — then rushed towards Thee. 

2. Inspite of having assumed the form of a 
Gandharva, this wicked Asura made horrible noises, 
frightening everyone, and after destroying Gokula till he 
saw Thee, rushed toward* Thee (on seeing I hee). 

Note: The word mean* the divine singer* of that name 

and also a horse. 

mffqfftrTTftfFra ?TT^ faeTT 3«ftHra -TPT TTT? I 

Tflt rT fecfU || ^ 

mi: This horse; TPKt 11Qut ; B■ ^ — of Thee \\ hose feet 

are placed on Tarksya (Garuda) T&TTHTT TR — on the che*t useif; 



qT? — threw his feet (kicked); TTTTTcr^Sft — the story 

of the sage Bhrgu having kicked (Thee); — having heard; 

3TN — by- him also; TT T — that could be done; ffa Mlgld 

— as if under such delusion. 

3. This Tarksya (horse) kicked Thee, whose feet are 
placed on Tarksya (Garuda), on the chest. Perhaps, 
having heard the story of the sage Bhrgu having kicked 
Thee, he thought, foolishly, that he could also do so. 

Note: 1. There is a pun here on the word which means a 
horse as well as Garuda. 

2. Regarding the Bhrgu episode, see dasaka 89. 

scnrpr fastfro i 

3TFT — His kick (lit.the point of his hoof); WITT — 

dodging; TTT — quickly; 3PJ — him; fWHT-l T — Thou 

didst also throw' him far away; 1% — Though he 

fainted; 'mI d^f^cH — with very much greater; 5ht^l c >H'- | ll — anger; 
— to eat Thee up; 3TT^cT — he rushed. 

4. Thou didst quickly throw him far away after 
dodging his kick. Though he at first fainted, he soon 
rushed towards Thee with increased anger, to eat Thee 

Metre — Indravajra 

r3 cj^*fr*Er 4l£K<Jg ^ | 

— Thou; >1 -Ml — then; TTWW — to punish the horse; 
TTTT: _ having decided; TW — into his mouth; — 



— Thy arm, which was like a club; ^ — didst 

introduce also; ciqgJ‘S^€ fl 3TH': — — by it (the arm) 

growing bigger; — the breath being stopped); 3R 

— he who died; fl L cfl*t=t'j SlfT — though he was a horse; — 
horse); Or though he became seven; Q=FT STTHT — became one (with 

5. Having decided to punish the horse, Thou didst 
introduce Thy arm, as strong as a club, into his mouih. 
The arm grew bigger and the horse was choked to 
death. Though he was only a horse, he attained oneness 
with Thee. (i.e. liberation). 

Note: There is the figure of speech known as IqO^TPTRT here. 
Having decided to punish the horse (digqus) He performed 
3l6iq u s — non-punishment of the horse. Though the Asura 
became seven (<FFTT — meaning ‘seven' and also ’horse ), he 
became one (attained oneness with the Lord). 


^TTen-w^r q$it: grmt i 

T31T — Of the sacrificial animal; Hl^ u l — by the mere 

killing; ^TWl RTTT^) — which pleased the gods; ^ 

— this new kind of Asvamedha; r^CT ^ _ being performed by 
Thee; — the gods; 6 N d9TTJ — in joy; child’ll h^TT rdT — 

Thee, who didst get the name Kesa\a (by killing Kesi); — 


6. When Thou didst perform this new kind of 
Asvamedha by merely killing the sacrificial animal (the 
horse) - i.e. without performing all the rituals which 
form part of this sacrifice, the gods were very pleased 



and praised Thee, who didst get the name Kesava by this 



Note: One of the meanings of the name Kesava is “the slayer 
of Kesi”, according to the Visnu Parana. 


<NTFT ft ft rTSfttNJ 3TRT | 

jipftn ftJftnfmraHTft junto || « 

ft sftfTTpTN — Thy being Vasudeva’s wn; — to Kamsa; 

— having told; rTS^It^ ft — him (Kamsa) who was preparing 
to kili him (Vasudeva); TTTT RfftT^T — dissuading by words 
(advice); ftftftSTTWmTft — when Kesi was killed; 5TP7R — 

by Sri Narada who came; rft 3PJ: — Thou wert praised 

7. Kamsa set out to kill Vasudeva when he was told 
by Narada that Thou wert Vasudeva’s son, but Narada 
dissuaded him from doing so. Then Narada, who came 
to Thee when Kesi was killed by Thee, praised Thee. 


HI +HdFft I 

WcHuT: JIN ofttHTf^ft NN^TNfr^f || d 

— Once; : — who had unlimited magical powers 

(TT^TT M W-) W^TjT: — the son of Maya; 
named Vyoma; oq'l -H *c|<"lM<I^TT — (cq I h ^ < — god; — one 

who obstructs) — an enemy of the gods; T fnh HF — along with the 
Gopas; — in the forest; — Thee 

who wert absorbed in playing hide and seek; TPT — approached. 

8. Once Vyoma, the son of Maya, whose magical 
powers were unlimited and who was an enemy of the 



gods, approached Thee who wert playing hide and seek 
along with the Gopas in the forest. (In this game some 
Gopas would be thieves, some would be watchmen and 
some would be cows. The thieves would hide the cows 
somewhere and the watchmen have to detect them). 

q ptgi || \ 

H: — He (Vyoma); Ph <138^4 — among the boys who 
had taken the roles of thieves and watchmen; dhiRtci: — acting as 
a thief; — the Gopa boys and cows; '161<1 =t?rci i — 

confining in caves; f$lWlRr — with stones; ftqq — closed (the 
caves); — by Thee; — knowing (this); ih q aT’JJ 

— he was killed. 

9. Mingling among the boys who had taken the roles 
of thieves and watchmen, Vyoma, taking the role of a 
thief, confined some Gopa boys and cows in a cave and 
closed the cave with stones. Knowing this, Thou didst 
kill Vyoma. 

qq |<^dIH^ H i acTPT | 

q^ q^ qnf*H#H qq^T qrqi: n i o 

Pq q — Of these kinds; qq'^ricbP'i'*^': — by wonderful 
sportive deeds; — of the Vraja community; — 

incomparable; ^TTrrRT — unlimited; 3t M ^ — extreme 

happiness; ^ ^ — every now and then; ^rM"^*1 — renewing; (t) 
— O Supreme Being-Lord of Guruvayur; HNi: — 

protect (me). 

10. O Supreme Being, Lord of Guruvayur! Thou 
who didst renew the great incomparable, unlimited joy 



of the Vraja community again and again by such 
sportive deeds, deign to protect me! 

Dasaka 72 


Akrura’s journey to Gokula. 

Metre — Vasantatilaka 

Bh. X. ch. 38 is the basis for this dasaka. 

HK«PKI dddlftH r^T- 

II 'i 

(?) sfe^lTf*} — (3Tft — serpent) — O Lord reclining on 
the king of serpents! 3T*t — then; H: TTh — that Kamsa; 'IK'^Pki 
— from the words of Narada; — Thee; ct-Jiolftl'l — as residing 
in Vraja; 3il«b u 4 — hearing; 4l u )g<7<t: — heart trembling (with 
fear); — the son of Gandini, Akrura; 3Tr?T — calling; 

4)l4, c t 1 ^ < 3 T ^^'1 : — under the pretext of performing a “bow 

festival”; STP^tl — to bring Thee; b/T STfS'TTT f? — did send 


1. O Lord reclining on Adisesa! Hearing from 
Narada that Thou wert residing in Vraja and trembling 
with fear, Kamsa called Akrura and sent him to bring 
Thee, under the pretext of inviting Thee to a “bow 



fafrTW*ftc*TT | 


^R^^K^frl^ftrTT || R 

fatN — Since long; ‘Mqqfy'H: — devoted to Thy feet; 

— out of fear of the king; *1 l: — who 

could not even think of seeing Thee; — this Akrura; ^T: 

— now; IN 3ilsi<Jl—by his (Kamsa’s) own command; fTSTf 

— to see Thee; <SEtd: — preparing; STfrP^Rd i STFT^^TTT — very 
great joy; THTT — felt. 

2. Akrura, who was since long Thy devotee, but who 
had no hope of seeing Thee because of his fear of Kamsa 
was now overwhelmed with joy as he was about to see 
Thee at the command of Kamsa himself. 


«4|4+U*J|H I 


<i T^T f^raTlT — To Thy abode; — going in a chariot; 

i^b\h 3TT — this performer of good deeds; ^i4h! u 1M 

— relating to Thee; ^TTlT^ J I U IM — innumerable thoughts; *p|: 

3n^iqq^i — again and again enjoying; — out of fear 

of possible obstacles; ^ — praying fervently to God; t Tf*t 

— on the way; — did not notice anything 

at all, 

3. The fortunate Akrura, travelling in a chariot to 
Thy abode, was repeatedly thinking about (his meeting 



with) Thee and fervently praying to God for removal of 
all obstacles. He did not therefore notice anything at all 
on the way. 

fa H JTT FTT- 


^TSidTlcihfci — “That goal which is sung about by numerous 
Vedic hymns; T I TTH — that Supreme Being; S^jrftT — shall 

I be able to see? BWiPi — shall 1 be able to touch? 3tfT TPt 
nP'Ktvsld — shall 1 embrace? H: oej, — He; *TT fei — what 

will he tell me?; — where, indeed; 3tfWT FdTtJ — can he be 
seen ?’’ fr«f — in this manner; 7T — he (Akrura); *TPf — the whole 
route; Md-Hd — immersed in Thee alone; Pi did — passed 

4. All along the route, Akrura was immersed in 
thoughts of Thee alone, thinking, “Shall I be able to see 
that Supreme Being who is the goal of all the Vedas? 
shall 1 be able to touch Him and embrace Him? What 
will He tell me? Where can I see Him?” 


TiHnRu tTjr snrt% 
fa ft ^TRT^RTT *T II ^ 

(^) H §;j 1 1— O Lotus-eyed One! — Thereafter; TTPr — 
gradually; ^ddiy'Jd — sanctified by Thy feet; tnidRswiPid'^ 
— worshipped by Siva, Brahma and other gods; — 

Vrndavana; ^TfafcT^R — entering; — like one 



immersed in bliss; Mbit? — like one under a spell; fa fa 

^STT^tTT — what states (of ecstasy); — did he not attain. 

c O Lotus-eyed One! Thereafter, as he gradually 
entered Vrndavana, sanctified by Thy lotus feet and 

worshipped even by Siva, Brahma and other gods, he 

was like one immersed in bliss or one under a spell. 
What states of ecstasy did he not then attain! 

fa ^3RT % nqift \JTTrTT 

trg ntorai ton: ii 

— The places where Thou didst play; — 

seeing; — he saluted; — imprinted by Thy 

feet; — in the dust; — he rolled; fa — what shall 

I say! (t) H<. i r*H rt. — O Supreme Being! rf^T 3tfa — in those days 
also; q6Jl*1 u — many people; vUTcH: % — were indeed there; ^ — 
but; tfT ^Rncu^i: — persons with such devotion; ffaTrTT: — were 

6.- He saluted the places where Thou didst play. He 
rolled in the dust which bore the imprints of Thy feet. 
What shall I say! O Supreme Being! There were many 
people in those days also, but persons with devotion of 
this kind were few indeed. 

nni n *rauf^- 



H: — He; ^^ R^4JRHI— Thy 
deeds etc; J fld — song about; 3i^)d — nectar; M^d — flowing; 
cfcuUeiNd — feast for the ears) — from which flowed the nectar of 
songs about Thy deeds, etc which was a feast for the ears; 
'ih^ddlid — the houses of the Gopas; — seeing; WHlStfRdl 

— by the river of bliss; T^FTFT fcfieT — like one carried away; 
J|*tM — walking; AFT — at dusk; — the vicinity 

of Thy residence; — reached. 

7. Akrura reached the vicinity of Thy residence at 
dusk, walking like one carried away by the current of 
bliss which welled up within him when he saw the houses 
of the Gopas from which flowed the sound of the songs 
about Thy sportive deeds, which were a veritable feast 
for the ears. 

(t) — O Infinite Lord! dldd — then; 3FT — that Akrura; 

Hdnt i r-t — Thee who wert looking on with interest 

at the milking of the cows; *t<w)dHHifd — the arrival of the great 
devotee; nfcPTTpFRT ^ — as if looking forward to; 

experience within (the mind of Akrura); TsTrRT ^ — manifesting 
outside, as itwere; — who wert in the company of (Thy) 

elder brother (Balarama); — saw. 

8. O Infinite Lord! Akrura saw Thee in the company 
of Balarama, watching with interest the milking of the 
cows and seeming to be looking forward to the arrival of 



this great devotee. Thou didst then bring into 
manifestation, as it were, the bliss of Brahmic experience 
which was within the mind of Akrura. 

4) d 4) H bPd < I | 

H: — He (Akrura); - (flFPrH — 

performed in the evening; 3TT T era' — bath; fashfafclcM — 
absolutely clean; T lT3" — body) — whose bodies were absolutely 
clean as a result of their evening bath; \^\<— 

(4TtT — yellow; — blue; h\n< — beautiful; — robe; 

fTN4M — attractive) — who were both very attractive in yellow and 
blue robes; - Mlfayq'a — not many - 

only a few; ^<T — worn; ^ u l — ornament; — charming) 

— who were charming though wearing only very few ornaments; 

— gentle smile; 3rfs£ — tender; 3^*1 

— face) whose faces were made tender by a gentle smile ^|T gt — 
you two; — saw. 

9. Akrura saw you two very clean after the evening 
bath, charming in yellow and blue robes, attractive with 
ornaments which were not too many and with your faces 
lit up by a gentle smile. 

Tif^t jrpr II °i ° 



3fSf — Then; — at a distance; Titl'd TRraW — having got 
down from the chariot; 'RRtT — who was prostrating; H Vt^Wii'i 
— this (Akrura), the best among devotees; TrSTRT — lifting up; 
— in great joy; T’RJePJ — embracing; f&rfTSfTfhTT — with a 
few words; — enquiring about his welfare; 'Tlftl 

IT’Jep' — then taking (his) hand; fluw: — along with Balarama; (J5M 
— to (Thy) house; — didst l^ad. 

lO.Then lifting up and embracing in great joy Akrura, 
the best of devotees, who had got down from his chariot 
even at a distance and was prostrating, Thou didst 
enquire about his welfare with a few words and didst 
lead him by the hand to Thy house, accompanied by 

rt qmf+j | 

|| 'j'l 

ft illqq —That Yadava (Akrura); 3iP4tils< — with great respect; 
— along with Nanda; 3l4Rtcqi — having honoured; 

Tirff — the news communicated by him; fd9T*TW — 
hearing; — the command of the king; J lNq, — to the 

Gopas; Iddej — communicating; f? — in this (Thy) house; TT — 
along with him; TFTTcfi?ITf^r: — (talking about) various matters; 
— the night; 3T^T: — Thou didst spend. 

11. Thou, along with Nandagopa, didst honour 
Akrura with great respect. After hearing the news 
brought by him and communicating it to all the Gopas, 
Thou didst spend the night talking about various 
matters with Akrura. 



11VI ^^ ^ I 

«Jrff ffcT 

TT?Tf|^Tt faf^T *T^<Hm TRI: IMR 

— The deceitful (Krsna); f^F — in the house of 

Candra; 3tT — or; ^^^T 7 TT T f% ^ — in Candrabhaga’s house; USIPJt? 
^ — or in Radha’s house; *13^1 — or in Mitravinda’s 

house; facHHcl — is tarrying? — thus; — by the 

Gopikas; faf^T — at night; 3«: 3TT?lf^rf: — who wert very much 
suspected; (is) — O Lord of Guruvayur; qMI: — protect 


12. At night the Gopikas suspected Thee of deceit 
wondering whether Thou wert tarrying in the house of 
Candra or Candrabhaga or Radha or Mitravinda. O 
Lord of Guruvayur, deign to protect me. 

Dasaka 73 

II *nra<it jpjpnptHiTjfag ll 

The Lord leaving for Mathura. 

Metre — Vasantamalika 

This dasaka is based on Bh. X. chs 39 and 40 and the first 3 verses 
of ch. 41. 

cram Ararat ^?mrat: T^qnraifa^iraT: i 
faftra foftra i^cfhn: hh^cii: qf^firarmqpj n *) 



3T«T — Then; -MlHelini — the news of Thy departure; 

PTSPT2I — hearing; »J3f 31Trrf: — very much saddened; f^TT TT: 
T?lHloi4lfd<t>l: — those cow-herd girls; flHdm: — assembling; 

— what is this? what is this? 35*T ^ — how is this? ffif 
— thus; MR^laoil'i — lamentations; — broke into. 

1. On hearing the news of Thy impending departure 
the cow-herd girls gathered together in great sorrow and 
began to lament, crying, “What is this? Why is this 

^rT cTTF^PTHHT toj: II R 

cb^' J liPlr^T: — The repository of compassion; tr^: — this 

son of Nanda; 3l^HM — us, who have no other refuge; 

cF)^T — how can he abandon? — alas! T: ^ — our fate; 

^ ^lldld fopj — has it become thus? ftcf — thus; cTT — they; 

— with their minds absorbed in Thee; — 


2. The girls whose minds were absorbed in Thee 
lamented, saying, “How can Krsna, the very abode of 
compassion, abandon us, who have no other refuge! 
Alas! Has our fate become so bad?” 

ufaviTTH: hi to | 

qftrTNHT ?THtoH spp: ftoM || 3 

— During the last Yama (a period of 3 hours) of the 
night; fa 31 — along with (Thy) father; Pi 3 ifa 3 H ^ — and 

Thy friends; nffT^TPT' — leaving; PlclfacHHl — of the beautiful 



(Gopikas); TftcTPTNT — the great sorrow; — desiring to 

assuage; ^55 — a friend; <=4*^: — Thou didst send. 

3. During the last yama (watch) of the night, while 
about to leave along with Thy father and friends, Thou 
didst send a friend to the Gopikas to assuage their great 

^ *rf%TTT FfHJ I 

3tf^TTrT — Very soon; FlfaRf — I shall come to you; 

W — with me; tTTpTSff — the happiness of being; 

— will become possible; ^iHcii*^Pi df — in the ocean of bliss; i|ft 

— 1 shall soon immerse (you). ffcT — thus; 3^: — the 
girls; STP^fclcll: SttcEPff: — Thou didst console. 

4. Thou didst console the girls, saying, “I shall 
come to you very soon. You will enjoy the happiness of 
my company. I shall soon immerse you in the ocean of 

3TfrTc£T | 

^ rrf^f^T qmWTTWR fcnfafrs^: II ^ 

flfaNIdHT — With profound sorrow; ?&: — very much; 

— begging (for Thy early return) — (^1^1 — begging); ^trT^T — 

till a long distance; qFiniPT: — by the girls; f^RFT: — being 
looked at; ^ — gently; df^f^T — in that direction; TTrt^FT 

— casting side-long glances; HW: — along with Balarama; 
*,< * r <H — in the chariot of Akrura; Fd^rr — Thou didst 


5. Casting gentle side-long glances in the direction 
of the girls who, in great grief were entreating Thee to 



return soon and pursuing Thee with their eyes for a very 
long distance. Thou didst leave in Akrura’s chariot, 
accompanied by Balarama. 

3RHT drtclMi JRTTT ^S^TRFT | 

3T?t — Then; — of the Gopas; 3PTHT — by many 

carts; *FRTi — and by the minds of the Gopikas: 3i^m: 

— followed; SlItRpT — in which there were grief-stricken animals; 
[qc)u<j|ct§T — and sorrowing trees; 3T — the forest; ePTfjtcT: — 
having crossed; 'MM'nncfl — the bank of the Yamuna; emrjf: — 
Thou didst reach. 

6. Then, followed by many carts of the Gopas and 
the thoughts of the Gopikas, Thou didst* cross the forest 
in which the animals and trees were grief-stricken (at 
Thy departure) and didst reach the bank of the Yamuna. 

f^T^T dlRftl | 

fa ^ fa* lltj ||*s 

MlH^: — The son of Gandini, (Akrura); RpThTT — for 
performing his religious observances; dlRRi — in the water; 

— taking a dip; c^T — seeing Thee (inside the water); 

fa 3 TRt — and then on the chariot also (he saw Thee); Pi 

— was overwhelmed (with astonishment); c£ *T^ — but indeed; 

rf — of Thee who art all-pervading; ^FrTTJ fT — 

this being seen everywhere; fa ^ ^4* — is it a wonder? 

7. Akrura, while taking a dip in the river for 
performing his religious observances, saw Thee inside 
the water. He then saw Thee on the chariot also and was 



dumb-founded with astonishment. But, is there any 
wonder in Thy. being seen everywhere, when Thou art 

*7^: — That fortunate man; ^T: — taking a dip 

again; — on the body of the serpent (Adiseja); 

—with discus, conch, mace and lotus — 

shining; 'u RHSltenTR! — surrounded by groups of gods and 
Siddhas; M<*t ?3T — Thee, the Supreme Being; STTeptfai — saw. 

8. The fortunate Akrura took a dip in the water 
again and saw Thee reclining'on Adisesa, bearing the 
discus, conch, mace and lotus and surrounded by groups 
of gods and Siddhas. 

H rT^T l U*HcHbfi<8<tRt*dt RjPihm: | 

rT^T — Then; ?T: — he; — in the ocean of 

Supreme Bliss; — immersed; 5T^R^: — in various ways 

(in Thy Saguna and Nirguna aspects); — praising; — 

again; 3ifq?i)<^ — (though) not seeing Thee; — 

continuing to be in the ocean of Bliss; jpT^T^rT: — with 
horripilation all over; c^T came to Thee. 

9. Then, being immersed in the ocean of Supreme 
Bliss, he sang praises of Thee in Thy Saguna as well as 
Nirguna aspects. Though he did not see Thee when he 
looked again, he continued to be in the state of bliss and 
came to Thee with horripilation all over his body. 

Note : Akrura’s praise is contained in Bh. X. ch. 40 



farj fowl ^ ^ ^J^tSHTfafcT dlfcrid I 
arf^f^TT^ T*rercft qi% *tt II i ° 

^ — In the water; HgM ^flclfci-HI —was there extreme 

coldness? ^ 3lnl — because of which this horripilation? ffcT 

rtlisd'l — thus asked (by Thee); 3tRl5'IPl6Tl^ u l — who could not 

reply because of the experience of extreme bliss; HT*f — along 

with him (Akrura); c^T T*ldltf) — Thou who didst sit in the chariot; 
(t;) — O Lord of Guruvayur; *TT Hlfe — protect me. 

10. O Lord of Guruvayur! Thou didst (in jest) ask 
Akrura, “Was the water so cold that it caused this 
horripilation on your body?” Akrura, being immersed 
in intense bliss, could not reply. Thou, who didst then 
sit in the chariot along with him, deign to protect me. 

Dasaka 74 

II ttwl il 

The entry of the Lord into Mathura. 

Metre — Sardulavikridita 

This dasaka is based on Bh. X. ch. 41 verse 19 to ch. 42, verse 23. 

HHlM fcJTltffaiFl ddlnUfan 3H- 
sTTTT^ uHsMMd: I 

m\ TFjm 



— At the end of half of the day (at noon); 

— having reached Mathura; — there; SwuR-h*} — just 
outside the city; — in a garden; — halting; fqitjfliSR: 

— having taken food; — along with friends; 

— to see the city; ^TRT: — going; 

- (faTSJ^TT 

— because of having heard about for a 
long time; — held; oilMlcfccbleject — the eagerness to see; 

— to men and women; ^afni — which had accrued; 
3uiu<uPi — innumerable; ^ u< 4iPi — merits; Pimm: — chain) — by 
the chain made up of the innumerable merits which had accrued to 
the men and women who were eager to see Thee because of having 
heard about Thee since long; 3ii<£«miu|: ^ — as if being 

dragged along; tNiH«T — the main street; JTPT: — Thou didst enter. 

1. Having reached Mathura at noon, Thou didst halt 
in a garden at the outskirts of the city. Having taken 
food there, Thou didst go out to see the city along with 
Thy friends. Thou didst then enter the main street of the 
city, being dragged along, as it were, by a chain made up 
of the innumerable good deeds (punya) of the men and 
women who had been hearing about Thee since long and 
were very eager to see Thee. 

Note: It is only those who. have done good deeds in past lives 
and acquired merit, who will have the good fortune to see the Lord. 

WNiqifoqq H TT H^ PIT: 



— O Lord! rcjrMlQEtjcid^ — like the glow of Thy feet; 
fiTFl^W: — (l) which are beautifully red, or (2) beautiful with 
love (for Thee); — like Thy form; — (1) 

shining like a rain-bearing cloud, or (2) handsome with beautiful 
breasts; — like Thy eyes; cfteTT: — (1) always moving; 

or (2) desirous of seeing Thee; — like Thy chest; 

glRtRJ: — (1) covered with necklaces or (2) very attractive; fl 
— like the majesty of Thy smile; 44<r4l8Rifli: — 
shining with purity; — like the beauty of (Thy) hair; 

UoT^ielTUlf^fccTT: — (1) adorned with shining peacock feathers, or (2) 
adorned with ornaments; 41 Rid: — the women; — 


2. O Lord! The women who assembled there were 
glowing beautifully with love for Thee, just as Thy feet 
glow with a beautiful redness; they were handsome with 
beautiful breasts, just as Thou art beautiful like a rain¬ 
bearing cloud; they were very desirous of seeing Thee, 
just as Thy eyes are always moving; they were very 
attractive like Thy chest covered with necklaces, they 
shone with purity like Thy smile; they were adorned with 
ornaments, just as Thy hair is adorned with peacock 

Note: The beauty of this verse cannot be brought out in 
translation. It consists in the fact that the poet has used words 
which have two meanings, in such a way that the same expression 
applies, with different meanings, to the Lord as well as to the 
women. These words and the two meanings are TFT — (1) colour, 
(2) intense love, m 4I*TT — (1) cloud, (2) breast, effa — (1) moving, 
(2) desirous 6lR u< t:— (1) wearing necklaces, (2) attractive, — 
(1) peacock’s feather, (2) ornament. 



wfrl quflfrl fcftfetT : 

fTOFTFT ^JT $M*T?*IT: ^nit TTfrPJ || 3 

^TRTT — To them (the women); — by side-long 

glances; — causing delight; — (when) the 

people; — were immersed in happiness and 

wonder; (TT — there; *\az — a washerman; 

— for a cloth; RT*f<4^ — (Thou) asking; UvJi<*)qqfM — 

“the king’s robes; ^ ^ — who will give you? 

— go away”; ?fcf — thus; — being told 

by him; — at once; cFFT — his head; — with (Thy) 
hand; 3If*TT: — Thou didst cut off; arftf _ and he; nfa 

— salvation; 3TFT — attained. 

3, Thou didst cause delight to the women by Thy 
side-long glances. When all the people were immersed in 
happiness and wonder, Thou didst ask a washerman 
who happened to be there for some clothes. On his 
replying, “Who will give you the king’s clothes? Go 
away”, Thou didst at once cut off his head with Thy 
hand, whereby he attained salvation. 

*J*tt qi«4qH<r*ii<tn*ifa nl^«i 

Wi« fqnq l'Ftq vjf)q|r»1*1IH I 

wrfa: ftT^: FTtrfa HlPHcfl 

*tfrb cjfli fq^f^RT TU ^ || Y 

(^) — O Lord of Laksmi! — thereafter; <3^IPcicl — 

a suitable dress; dl^l — joyfully; TT®<TRT — who gave; smTcPtfri 

— generous-natured; — a weaver; — to Thy abode 



(Vaikuntha); — didst lead; 'jflqir^'ii — of embodied souls; 

^rT — meritorious deeds; 3>: ^ — who knows? — then; 
— by a garland-maker; — with garlands; ej>: 

— with bouquets; Stf't — and with hymns of praise; 

— being worshipped; ^cTT — desired by him; TTt HfrT) — intense 

devotion; pTS’ft ^ — and prosperity; — Thou didst give. 

4. O Lord of Laksmi! Thereafter, Thou didst give a 
place in Vaikuntha to a generous weaver who joyfully 
gave Thee suitable clothes. Who knows what 
meritorious deeds a person has performed in past lives 
(so as to merit such salvation)? Then, to a garland- 
maiker who worshipped Thee with garlands, bouquets 
and hymns of praise, Thou didst give intense devotion as 
desired by him and also prosperity. 



— Then; Tf*T — on the way; — lotus-eyed; 

^2TT — a hunch-backed woman; — seeing; TTT 3TffTFt ^ 

— being given unguents by her; rTPTT: — in her heart; (t) 

— O dear Lord; TFT — intense love (for Thee); HFJ 3155L 

f — didst create, indeed; 3FT — then; TTFTT ftri^TT — which 
was there in her mind; — the straightness; FFT — on 

(her) body also; — to manifest; — clearly; — with 

(Thy) hand; TT — holding; cim^ — that very moment; 

^jFTFJ^ff — a most beautiful woman; : -1 T^FT: — Thou didst 
charmingly change into. 



5. Thou, seeing a hunch-backed woman on the way 
and being offered unguents by her, didst create in 
her heart intense love for Thee, O dear Lord! Then, in 
order to make the straightness in her mind appear on her 
body also, Thou didst hold her (chin) with Thy hand and 
at that very moment didst charmingly change her into a 
most beautiful woman. 

Note: 3ilHI J l in the first line means “unguents”. The same 
word in the second line is to be split up into 3TW (dear Lord) and 
TPT (love). 

dlfdd HletHIMN I vHT 

FT ?TFfFnTTFnf^ | 

(TOM: ^pTTT5 favad d^T FTPf 

dffcre stt it ddtesr stf || 5. 

(t) — O Lord! clTd^ — then; HM*d4NI: d^TT: — people 

who were not too sinful; dd — who had acquired full 

faith in Thy greatness; — according to their capacity; 

— betel, garlands, etc.; dqT5T#q — something; 

W — gave (Thee); (t) JPTt — O Lord! ddT — at that time; 

Nia'i — flowers, etc. — carrying; iddfiisiRH: — with palms 

joined in salutation; *TF1 — on the way; d — 1 did not stand; 

dd 5T — alas! ^TTT: — because of which; — now; 3Tlfct 

— great sorrow; fl'JllPi — I am experiencing. 

6. O Lord! People who were not too sinful and who 
had (therefore) acquired full faith in Thy greatness, 
offered Thee, according to their capacity, betel, garlands 
or something else. O Lord! What a pity that, at that 
time, I did not stand there with palms joined in 
salutation ad carrying flowers, etc to offer to Thee. 
Because of that, I am experiencing all this sorrow now. 



l^qpftf cT <W\ 

^rr?[ wn 1 

(t) WR — O Lord! RRTft — “I shall come (later)”; ffa — 
saying thus; VT^F^'T 3Tfa — though sent away; WcRTII — who was 
afraid (of separation from Thee); cRT — by her who 

gave the unguents; — from a distance; R — 

Thou whose moving away was watched; — the outer gate of 

the city; UTfcT^T' — didst enter; 311^I *]jiM rl. — (3iml^ u l 

— from the jubilation; — inferred; n=iqMH: — Thy arrival; 

— the great joy (caused by it); — stimulated; 

— (from) Devaki’s breasts; SFT^T — flowing; WRTT: — 

milk; f*TW — in the guise of) — in the guise of the milk which 
flowed from the breasts of Devaki which were stimulated by the 
great joy caused to her by her having inferred Thy arrival from the 
jubilation all around; — Thy fame; 3FrT- J W\ — went in 

(into the city). 

7. O Lord! Though Thou didst send away the giver 
of unguents, telling her, “I shall come later”, she kept 
on looking at Thee even after Thou hadst gone away a 
long distance, she being afraid of separation from Thee. 
Thou didst then enter the outer gate of the city. Thy 
fame however, preceded Thee into the city in the guise of 
the milk which flowed from Devaki’s breasts because of 
the great joy she felt when she came to know about Thy 
arrival by inference from the jubilation all around. 

3 ton 3 i 



<4KI^ ^T: 

ITT^T: HHmM: WmtftWQikfr II l 

’F]ft — The city which was in a festive mood; 3ilfq«c: 

— having entered; tfilqu^TTcTT — to the hall of the great bow, 

— going; ^ — whether by Thy charm; ^HTT ^ — or by Thy 

majesty; — by the guards; ^* a l StTRTT: — being allowed to 
go through by standing at a distance; ’TT *TT ffct qisirf — before 
they could say “No, No’’; — adorned with garlands; 

^1 r^Jrt — (and) worshipped; — the great bow; RPJ^T: — 

didst lift up; FI *uh : — didst string; fRT^T^ft': — didst draw; 

3Tf^ f^T — and didst break also. 

8. Entering the city which was in a festive mood. 
Thou didst go to the hall of the great bow. Whether 
because of Thy charm or Thy majesty, the guards 
allowed Thee to go in, standing at a distance. Thou didst 
then lift up the great bow which had been decorated with 
garlands and worshipped, didst string it, draw it and 
break it, all before the guards could even say “No, No’’ 

* 3 : 

^PTT II ^ 

(t) — O Lord! — Tomorrow; — the 

festival of the slaying of Kamsa; ^<cr — before; mi< — 

like the initial drum-beat; cT^ - — the terrific sound 

of the breaking of the bow by Thee; — produced 

horripilation in the gods; ^ — moreover; elated- — resulting 
f rom it; — Kamsa’s trembling; <^$us<3 u S&41 — (with) 



the two pieces of the bow; ^ u 5 — severely; — beaten; 

— (oO the guards; R — noise — by the cries of the guards 
who were severely beaten with the two pieces of the bow; — 
by Thee; 3t3jfarT: 3PjjJ — was increased manyfold (lit. made to 

9. O Lord! The terrific sound of the breaking of the 
bow by Thee, which was like the initial drum-beat before 
the festival of the slaying of Kamsa to take place on the 
morrow, produced horripilation among the gods. 
Moreover, the trembling caused in Kamsa’s mind by this 
noise was increased manyfold by the cries of the guards 
who were severely beaten by Thee with the two pieces of 
the broken bow. 

rftctrr ^ ten m: 

HRRH HR dlfc+W | 


(^) dlrl^T — O Lord of Guruvayur! f$T^: iflcMl — By the good, 
with satisfaction; <^2: *ftWT ^ — and by the wicked with fear; 

(rd) — Thou whose greatness was realized; IpCTFTT — the 
prosperity of the city; — seeing; — moving about; 

HPT — in the evening; dlfoST Td: — Thou didst go to the garden; 
#?THT H? — along with Sridama; TTf«J<blRHfM _ the sorrow 
caused by separation from Radha; — talking about; IJWFT — 
sleeping; 3iqdKcr>i4qeHi^ — at the impending fulfilment of the 
purpose of Thy incarnation; ^TFF^FT — feeling happy; *TT — 
protect me. 



10. O Lord of Guruvayur! Thou, whose greatness 
was realised by the good with satisfaction and by the 
wicked with fear, didst move about, seeing the prosperity 
of the city and didst go to the garden in the evening. 
Talking about Thy sorrow at the separation from Radha 
with Sridama and then going to sleep, Thou who didst 
feel happy at the impending fulfilment of the purpose of 
Thy incarnation, deign to protect me. 

Dasaka 75 

II +t || 

The Slaying of Kamsa 

Metre — Sragdhara 

This dasaka is based on Bh. X. ch. 42 (verses 32 onwards), ch. 43 
and ch. 44. 


H# TTfTT ^ I 

TffSTT || 'l 

5TRT: — The next morning; — ai the 

command of the frightened king of Bhoja (Kamsa); — 

(when) the beat of the drums announcing the wrestling match; Jmjjt 
— started; <l?ll ^ — and the assembly of kings WTT — the 
dais; 3Tf'H <4— had ascended; H 4 llQ 3Tfa — and Nandagopa 
also; ^ — had come to the palace; ^ — (and) Kamsa; 


— had gone to the upper floor in his palace; — 

Thou, also; — along with Balarama; — (and) along 

with friends; di^ch: — attractively dressed; 

■$Rd^q?iqi4lS'lMlNTi'S — (<^Rd — angry; <^d<ddl4l:S — 

Kuvalayapida; di J l — the elephant; 3ld<41cJ — obstructed; — 
obstructed by the angry elephant named Kuvalayapida; < ^SU 1 — 
the entrance to the arena; T TcT : 3PJ: — didst reach. 

1. The next mor/iing, when the beat of drums 
announcing the wrestling match commehced at the 
command of the frightened Kamsa, and the kings (who 
had arrived to witness the match) had taken their seats 
on the dais, and Nandagopa had also come to the 
palace, and Kamsa had seated himself on the upper 
floor of his palace, Thou, along with Balarama and Thy 
friends, attractively dressed, didst reach the entrance to 
the arena which was guarded Ijy the angry elephant 

SfoHI «J5RpiT: I 

|| R 

(%) hiR'o — “You wicked creature; Hidid — from the way; ^cT 
— quickly; — move away”; $id dddl — at these words (of 

Thine); ^ r : f — of the cruel and angry; WW — of the 

mahout; — at the prompting; ^ (TT — 

speed; w — by one having) by the very fast; eRn^ii — elephant; 

— being caught; — Thou; — releasing Thyself 

as if it was mere play; 3T3T — then; 'll 41^— 
— (with) the pot-like breasts of the Gopikas; 



f^TFTf^t — which had been competing since long) — which had 
been competing with the breasts of the Gopikas since long; 

— his (the elephant’s) forehead; — hitting strongly; 

— between the legs (of the elephant); — didst 

hide; 'J'T: — then; — smiling charmingly; Pl'fd: — didst 

come out. 

2. On Thy saying “You wicked creature, quickly 
move away from the way,” the elephant, at the 
prompting of the cruel and angry mahout, rushed very 
fast and caught Thee. Releasing Thyself as if it was mere 
child’s play, Thou didst hit with force the frontaflobe of 
the elephant which rivalled the pot-like breasts of the 
Gopikas and didst hide Thyself between his legs. Then 
Thou didst come out, smiling charmingly. 

JlSUsINIr*! ^ ^tT I 

HKlfcd fTT^PmrntTfrmpt TTfert || 3 

— Thou; — as by the sages; — 

though could be grasped; 3T T T R T- — no. actually attainable; 

— running; chi — playing; 'I — the elephant; Sthifct — 
suddenly; — on the ground; ^TTTT^T — pushing down; T/T- 
3rf*nTrFT: dTT — of him who was rushing towards Thee again; 

— the tusk; ^TjTTT i'll'} pulling out live with the root; 

— the large priceless pearls at its root; 

— “with these (pearls) d<Pc|rl £TT — a beautifully made 

necklace; TTfacbRt — to Radha; — give”; thus; 'TFTTfTT 

ITITT: — didst give to Thy dear friend (Sridama). 


3. Just as Thou dost elude sages even after being 
almost grasped, Thou didst run towards the elephant 
and play (but elude his grasp), and then didst suddenly 
push him down on the ground. Thou didst then pull out 
his tusk live with the root when he rushed towards Thee 
again. Thou didst then give the large, priceless pearls at 
the root of the tusk to Thy dear friend Sridama, saying 
“Make a beautiful necklace with these and give it to 

yi*is eftHI 

*fa5T: I 

^ ^ FTf^niftT II * 

(t) 3Tf — O dear Lord! 3T*T — then; 3T^ — on the shoulder; 
TR j J$iM — carrying the tusk; gf^RT TtT — accompanied by 
Balarama; 3TTfe?Tnt Rt — Thee who wert entering the arena; 
cfhR — seeing; 

auspicious; — beauty of form; — (with) force; fW 

— drawn; — mind and eyes) — whose minds and eyes 

were powerfully attracted by the auspicious beauty of Thy form; 
IF?! — “Oh! RjvJHlfd — in all the three worlds; — 

Nanda indeed is the most fortunate; — no, no; T?FTRTT^TT: 

— (it is) the Gopikas; — no, it is Yasoda; ^fr — no, 

no; TT tTT — it is we alone; *RT$1 U IP FT: — whose eyes have this 
good fortune; girt — thus; TT^f oll'bb — all the people; — 


4. O dear Lord! As Thou, carrying the tusk on Thy 
shoulder, didst enter the arena along with Balarama, the 
people who saw Thee and whose minds and eyes were 
powerfully attracted by the auspicious beauty of Thy 



form, remarked— “Oh! Nanda is indeed the most 
fortunate in all the three worlds. No, no, it is the 
Gopikas. No, it is Yasoda. No, no, it is we alone, whose 
eyes have this good fortune.” 

f^TNT: fulfil 

ijuf — The all-pervading; — free from all limitation (of 

time, space and causality) i T SH'T>i$t — of the nature of 

Supreme Bliss and Pure Consciousness; 5f5t ^ — Brahman 
Itself Thou art; T ff^ — among the Gopas; 7TT3TTT — Thou 

didst Thyself shine; — by many people; — till then; 

*T ^ITqf^cT: 3f^: — Thou wert not known (as Brahman) at all; 
3t?f rRT — Then, when; ^ u qchid — the time for the fruition 

of their good deeds arrived; — for the first time; rTT 

— seeing Thee; jhImi: — hordes of people; Rhihi:’ — becoming 
free from sin; — (and) full of bliss; T^rTTf^f — 

Thy deeds which they remembered; flTfl )p — narrated with 


5. Thou, who art verily the all-pervading Brahman, 
free from all limitation (eternal) and Supreme Bliss- 
Consciousness Itself, didst manifest Thyself among the 
Gopas. But many people did not recognise Thee as 
Brahman. When, however, the time came for the fruition 
of their good deeds a large number of people, seeing 
Thee for the first time, became free from all sins and 
filled with bliss. They narrated with joy all Thy deeds 
which they remembered. 



tht ^rfW aeifePi f*rot I 

vjdTMNMdl»^u | fafaq<u | Mmd i <T? f^HT 

UFtcT ITSIT^nR^i ^WSfTT || ^ 

— Thereafter; ^mPki — at the king’s command; Hf$dU: — 
the champion wrestler; ^I U L< : — Canura; — Thee; H^ct^llHI — 
the champion boxer; — Mustika; LPT ^ — Balarama; 

5T3^fefrf — with loud noises; — mutually; ~ 

with powerful blows with the fist; 3rfMq — attacked; 
ddfMIMMHIih^lfM^y^llPl — various methods of attack such as 
throwing up (^cHId), pushing dowm (3TRFT), dragging (3119^1L 
3TFTdT — let there be (not to speak of); — there; 3FT — 

that wrestling champion; ^Th iJTc§ — even before death — 

many times; ^FTtefFT — bondage and release; ^FFTT — attained; 
p33 — what a wonder! 

6. Thereafter, at the king’s command, the champion 
wrestler Canura attacked Thee and the champion boxer 
Mustika attacked Balarama with powerful blows with 
the fist and loud noises. Let alone the various tactics 
such as throwing up, pushing down, dragging etc; the 
wrestling champion Canura went through bondage and 
release many times even before death (by being caught 
and let go by Thee again and again). What a wonder! 

Note: Canura fought with the Lord. Death at the hands of the 
Lord gives liberation. Here the poet says that even before death he 
went through bondage and liberation. There is a pun on those two 
words here. 

FT WZ <§JTTtt 

*T ST^TFTt duimfcdftdftfd d<l4lH I 



§tr*i*r gfani 11 w 

5 T fsj^j ih'C — Alas! how bad! <^*il<l — the two boys; 

fold a 4^1 — are tender; *T£F^t<1 — the wrestlers; cbokl — are 
tough; T — let us not see (this fight); r^Rd $ jiih: — let 

us go away quickly; ffct ^ — when the people were 

talking thus; cwff — then; — (cFT, — hand; 

— whirling round; fTToRT — slipping off; 3T7J — life) — 
whose life was extinguished by being whirled round with the hand; 
rT — that Canura; ToTT — on the earth; Tfa 41HI ftf — Thou 
didst throw down; 3T*T — then, quickly; efoidl — by Balarama; 

— Mustika also; PT^: 3T*J<T — was crushed; 

— the rest, other than the killed; — ran away. 

7. ‘‘Alas! how bad! The two boys are so tender and 
the wrestlers are very tough. Let us not watch this fight; 
let us go away quickly” — when the onlookers were 
talking thus, Thou didst throw down on the ground 
Canura, who had been killed by being whirled round 
with the hand by Thee. Balarama also crushed Mustika 
quickly. The others who were left ran away. 

^qi4 cr>i4+uqf*i 

cqim^4ftiq ^ ^rHK u IW | 

^ gc5]q vnrn?R^4HTn^r || c 

^ntfrf: cbd: — The wicked Kamsa; TTRf — not knowing 

what to do; f|qi4 — stopping the drums; 31MH rTPT — 

the respected parents; — to kill; °4lkl^rf: ^ — Thee who 

art all-pervading; TrHTT^TFT — to drive far away; — 



ordered; ^cIRtiPt: — at these wicked words; — Thou who 

wert angered; J ibs: Pi ft fq — like Garuda (flying) to the top of 
a mountain; U¥ — jumping up to the throne (of Kamsa); 

- (3^ — raised up; *T7H — sword; 
— brandishing; — difficult to catch) — though 

difficult to catch because he was brandishing a sword raised high; 
rt afluttPr — that son of Ugrasena (Kamsa); — with 

determination; — didst catch. 

8. The wicked Kamsa, not knowing what to do, 
stopped the drummers and ordered the killing of..the 
respected parents and the driving away to a far-off place 
of Thee who art all-pervading. Becoming angry at these 
wicked words, Thou didst jump up on to Kamsa’s 
throne, like Garuda flying to the top of a mountain and 
didst catch Kamsa with determination, though he^was 
brandishing a sword and was therefore difficult to catch. 

rd^NIr*) cd^R qfcTrTr | 

f^ HTTfnri^r Rrt r^^dir^i h ^st 

r^Ttr^n qru qrRrq cjttrt || s 

HU: — Immediately; PlPM'ceiPd' — (PiRh^c — crushed; UR*T 
— joints) — whose joints were crushed; HTHfrt — the king; Hfsf 
3TTHTHI — hurling to the ground; cTHT vJhRgci^ — on top of him; 
^ — Thou falling; TTT — at that very moment; 

rd^lR — on Thee; ^fTf^TT — of the gods; — shower of 

flowers; TfcRTT — fell; Rf> Rfc ^T: — what shall I say! (t) — 

O Supreme Being; f^TTT — even out of fear; eld — always; 
'-d^UdlrHl H- — he who was always thinking of Thee; nsi’-fl — 
then; — union with Thee; ^ — attained; — this; 



— arising out of Thy killing him; ewcHH: — of 
Kalanemi; qifl’ii TT — vasana alone. 

9. Hurling Kamsa to the ground, crushing his joints, 
Thou didst fall on him and immediately the gods 
showered flowers on Thee. O Supreme Being! What shall 
I say! Kamsa, who was always thinking of Tbee, though 
out of fear, then attained union with Thee. This 
liberation was indeed due to his vasanas as Kalanemi (in 
his previous birth) who was killed by Thee. 

Note: Kalanemi was killed by Visnu — see verse 7 of dasaka 29. 
He died, looking at Visnu in fear. Therefore he lived throughout the 
next life as Kamsa in fear of the Lord and attained liberation by 
always thinking of him. 

3 ii °i ° 

(S) — O Lord of Guruvayur! 3TS — his 

(Kamsa’s) eight brothers; — killing; 3FT — then; — 

quickly; Pm rl 0 HRFT — prostrating before Thy parents; TTT^T 
(I'JlM $<^1 — making Ugrasena the king; RTH — the 

entire Yadava clan; — by giving all they wanted; Tfch 

*ftRFT — making extremely happy; RFTFTT RTh — the greatest of 
devotees; 31 ^<1 * — from Brhaspati, the preceptor of the gods; 

3iim4)fci — who had learnt ethics; ^ — Uddhava also; RIFT 
— getting as friend; — happy; RFTf — (residing) in the 
capital city; ^ ^f^T — remove all my afflictions. 

10. O Lord of Guruvayur! Having killed Kamsa’s 
eight brothers, Thou didst prostrate before Thy parents, 



make Ugrasena the king and make the entire Yadava 
clan extremely happy by giving them all that they 
wanted. Getting Uddhava, the greatest of devotees, and 
a disciple of Brhaspati, as Thy friend, Thou didst live 
happily in the capital city. Deign to remove all my 

Note: This verse is based on Bh X. chs 45 and 46. 

Dasaka 76 

II || 

Uddhava sent as messenger to the Gopikas. 

Metre — Mandakranta 

Bh X. ch. 45, verse 31 to the end of ch. 47 is condensed in this 

HI H^fcJsUI tJ^WI I 

'pi <mPw<HKIgri 


3W — Then; H^t: 73 — Thou, the Omniscient; ^feHl Hf — 
along withBalarama;— going to the sage Sandipani; 

snttfvr — in just 64 days; — all knowledge; 

— mastering; ^7i ,J Il4 — by way of Daksina (to the teacher) 
^ — (the teacher’s) dead son; — from Yama’s 

abode; OTgcf — who was brought; rff4 — giving to him; 



^TTiTjRT — sounding the conch Pancajanya; Pi ji^T^TT: 

— didst go back to Thy city Mathura. 

1. Then Thou, who art omniscient, didst go, along 
with Balarama, to the sage Sandipani and didst master 
all knowledge in just 64 days. Thou didst bring back the 
teacher’s dead son from the abode of Yama and didst 
give him to the teacher as Guru daksina. Then Thou 
didst go back to Thy city, Mathura, sounding the conch 
named Pancajanya. 

Note: 1. The omniscient Lord went to a Guru in order to show 
to everyone by his example, that learning from a Guru is essential 
for all. 

2.The sage’s son was drowned in the sea. An Asura 
named Pancajana had swallowed the boy. Krsna killed the Asura 
and took the conch Pancajanya from him. Then He went to 
Yamaloka and brought the boy from there. 

f^?T: WlfeujWd rTJ | 

^4^4 rTTHT 

— who were overwhelmed by intense love (for 
Thee); — the beautiful Gopikas; — 

remembering again and again; — Thou also; 

— overcome by compassion; ^ — and, besides; ‘Hctriqqlq — to 

the great devotee; — (and) very dear friend; — to 

him; — rare ill all the three worlds; cTTflt Hornier, 

— the intensity of their devotion; (<}£<*> — intensity) — 

wishing to show; T T&T — that Uddhava; TT%Wf: — didst send. 

2. Remembering again and again the Gopikas who 
were overwhelmed by intense love for Thee and being 


full of compassion for them, and, besides, to show to 
Uddhava, Thy great devotee and dear friend, the 
intensity of the devotion of the Gopikas, which was rare 
in all the three worlds, Thou didst send Uddhava. 


FT {^ihih ^ I 

mf?TT: qf3ITW: 

JIM r4rh*Ni: || 3 

H: — He (Uddhava); FTRT — in the evening; <^''Hi6ic*qyfq*tfM$pT 

— (tq'-Hlglc+q — Thy greatness; Hf^T — the magnitude; — 

indicating); ul^i — Gokula; 5TM — reaching; cqaidifa: — with 
news about Thee; — Nanda and Yasoda; ^ T^TTPTRT 

— did greatly delight; JTRT: — the next morning; HR>M<K*r — the 

bejewelled chariot; — seeing; Siftedi: — suspecting (that Thou 
hadst come); — the lotus-eyed women; JTFcT — 

that Thy emissary had come; — hearing; cTcfiT3FRf: — 

abandoning all household duties; — assembled (in Nanda’s 


3. Reaching in the evening Gokula which indicated 
the magnitude of Thy greatness, Uddhava delighted 
Nanda and Yasoda greatly with news about Thee. The 
next morning seeing the bejewelled chariot (of Uddhava) 
the Gopikas suspected Thy arrival and on hearing that 
Thy emissary had come, they abandoned all their 
household duties and assembled at the house of 

F^ rT^ rTlfa I 



PnnnPwnwii : 11 * 

^"'•(M'vi4 r A‘fTn i i ; ' ; ) — (cq^H — similar to Thine; — 
shining; — clothes and ornaments; ^STf^i<i H — charming) — 

who was charming because of wearing resplendent clothes and 
ornaments similar to Thine; €^1 — seeing him; rlcf dlfa cl I fa 
facifamfa — Thy various sportive deeds; Tlfa: ^ — 

remembering thoroughly; — becoming unable to speak; 

tpT: — then; — all the norms of behaviour (of women); 

faoTHf^TTT 3ffa — even the difference between oneself and others; 
3fef — completely forgetting; Tfa — somehow; 

5T^ — in faltering words; — spoke. 

4. Seeing Uddhava who was wearing resplendent 
clothes and ornaments similar to Thine, they 
remembered in detail all Thy sportive deeds and became 
unable to speak (being overcome by emotion). Then they 
began to speak in faltering words somehow, completely 
forgetting all the norms of behaviour usually observed 
by them and even the difference between themselves and 

fa PqqdHffi smt 

<wi«1 <biml FT I 

WnT 45T 3T || ^ 

—.O Sir! fa — you; fa<fa*l — by that heart-less one; 
— for the sake of his parents; itfacT fa — have been 
sent? ^FRTJ^TT — of the city beauties; <w*n: — the beloved; 

— that (Krsna) TT — where! ?T fjt’ 'TT*T — O Hari, O Lord, 1l.4i: 



— protect us; {%) MnT — 0 beloved; ^ — of Thee of 

nectarine form; 3TT s H^i^li — the embraces; ^^TFTT — kisses; 
xi^KITT — intense love; — sly words; (FtT — alas! W 

3T Pq i n — which women would forget! 

5. O Sir, were you sent here by that heart-less'Krsna 
for the sake of his parents? Where is he, the beloved of 
the city beauties? 0 Hari, O Lord, protect us. O beloved 
one of nectarine from! Which woman can forget Thy 
embraces, kisses, intense love and sly speech! 

rd fry ill fed I || 5. 

(?) =l^<v u l I — O ocean of compassion; TTflfHfST^frRTrffRT — 
which is beautiful and was pressed during the Rasa dance; 

— whose hair is untied and dishevelled; 

H vjiel — with slight drops of sweat appearing due to 
exertion; — enchanting; rqc^- — Thy form; 3rPr — 

at least once; — to embrace; — kindly show; (t) 

— o enchanter of all the worlds! r^frJPTJ: — Thy dear 
ones; — out of intense love; c^T f— implored Thee 


6. “O ocean of compassion! Kindly show us just 
once Thy enchanting form, which is beautiful and was 
pressed well during the Rasa dance, whose hair is untied 
and dishevelled, on which slight drops of sweat were 
appearing, so that we may embrace it.” O enchanter of 
all the worlds! Thy dear Gopikas implored Thee thus 
mournfully out of the intensity of their love. 



+ir^4w<iP>i n o 

3W — Then; ff: — he (Uddhava); : - of this kind; 

— (uttering) words of despair; 3ll4sH|: — overwhelmed 
by grief; rTT: hlftsbl: — those Gopikas (qsiMd^f: — pregnant with 
knowledge of the self; — with Thy message; JTcgfrT 3PTT5 

— brought back to their natural state (i.e., comforted); — 
thereafter; ^tTTi^T: — who were delighted; — and 

absorbed in Thee; WTfa: — with those women; 

cjlfKlf^l — some days; — happily narrating various 

stories; — spent. 

7. Then Uddhava comforted, with Thy message 
which was pregnant with spiritual knowledge, the 
Gopikas who were expressing their grief through words 
showing despair. Thereafter he spent some days with 
those Gopikas, who were totally devoted to Thee, 
happily narrating various episodes (about Thee). 

rdfri l fa HHTfcT «llrWIMHNl: I 

srf'TSt — Always; h4c|: — everywhere; J lgq>rq — household 
chores; cqrjh<^il4: <-iigcl — with songs about Thee; .— among 

themselves; -q^ — talk about Thee alone; JTCTTfrT — goes 

on; vidfaiHtflHi: ^ — even speaking in dreams; HT — was only 
that; ^^dl: — actions; SIFT — mostly; — were 



imitations of Thine; t(T ?TT — thus, there; ^ — 

seeing everything identified with Thee; 3PT 3^TT: —that Uddhava; 
— in wonder; 04 ^ 6 ^ — was verv much stunned. 

8. While performing their household chores, the 
Gopikas used to sing songs about Thee; all conversation 
among themselves was only about Thee; even in dream 
they would talk only about Thee. Almost all their 
actions were imitations of Thine. Seeing everything there 
thus identified with Thee, Uddhava was absolutely 

TTOTTT 3 «raTTfr 

oj ft «<T4ftT wk | 

fWreta Jra^frT *TT- 

(t) — “O friend! ^ TT^TRTT: — for my Radha; IT ffcfiPT — 

this is a great favourite; +tfcn<tl — My dear one (Radha); t^T TTFT 

— speaks in this way; rT — you; *TTf^pft nfrtm IT — like my dear 

proud (Radha); — why are you silent? (ts) ?T^3 — 

O dear friend (Radha); rTfr5TT: — your dear one (Krsna); — 

when alone (with me); lo 4 lfc frg' — j n this way alone; *TT JfTTfrT — 
talks to me”; IfTTT^: — with such words; 3TT — that Uddhava; 
rTfTTTT — Thy dear one (Radha) — the lotus-eyed; 

— gladdened. 

9. Uddhava gladdened Thy dear lotus-eyed Radha 
by telling her, “Your dear one, Krsna, talks to me like 
this when he is alone with me — O friend,my Radha 
likes this very much; my dear one (Radha) speaks in this 
way. Why are you remaining silent like my dear proud 



wpr $gn 

F RU|g^rim^c<|T^ | ^ | 

g?IR^ f^rfrT HP^HItj HIRt m f#I- 

g: FTTf^frT gg Pm fltS+OfsigfgTFTT: IM 0 

?T^ ironft- - “I Shall come soon; — (My) not 

coming; cni4*lkio — is only due to pressure of work; fT®^ 
3ffa — even in separation; t'HOJiesdm^qiq — because of the 
firmness of remembrance; *TT — let there be no grief;’ T 
— very soon; s^in^ Puifd — when Brahmananda is 
attained fq4l J i: TT — meeting or separation; T: Tvl TJTpT 

— will be the same to you; ffrt <TT Pki — with such words of 
Thine; H: — he (Uddhava); cTT: — them; Pi°4siT — free from 
sorrow; 3i | T><l^ — made. 

10. “I shall come soon. My not coming is due only 
to pressure of work. There need be no grief even in 
separation, when remembrance is very firm. Very soon, 
when Brahmananda is attained, meeting or separation 
will be the same to you.” With such words of Thine, 
Uddhava made them free from sorrow. 

qg . 3fagT *t “tti gi 

fa fafas cNHT | 

^ *Tfa: — “Such devotion; — in all the worlds; 

ffacTT —has not been seen; *T 3T — not even heard of; 

— In this world; fa — what is the use of mere scriptures? 

rTTFlT fa — or mere penance; — salutations to 

the Gopikas; ffa — thus overwhelmed by joy; -mV- n 



<14 J lci — who returned Irom Gokula; cT — that Uddhava; 

— seeing; — very much pleased; {%) 'J > ^4<4rl — O Lord 
of Guruvayur! ^TT 3tlH<t1 Nl^ Hlft — save me from my host of 

11. O Lord of Guruvayur, who wert very pleased on 
seeing Uddhava who returned from Gokula 
overwhelmed by joy and exclaiming, “Such devotion has 
not been seen or even heard of anywhere in all the 
worlds. What is the use of mere study of the scriptures 
or of penance? Salutations to the Gopikas” — deign to 
save me from all my afflictions! 

Dasaka 77 

ll ii 

The fight with Jarasandha and others. 

Bh. X. chs 48 to 51 form the basis for this dasaka. Seven different 
metres are used in this dasaka. 

Metre — Praharsini 


nq-1 — Thereafter; fat — since long; FRTnTTRTT: (PTT — god of 
love; 3TRI7T — afflicted) — who was afflicted by the arrows of 
Kamadeva; rqqMunlrHd ^ — the festival of Thy arrival alone; 



— who was always thinking of; UPifc'iqiHflr^lchl^l: — 
who adorned herself and decorated her house everyday (in order to 
receive the Lord); — of the female attendant (who gave 

Him unguents; sttldlH — residence; HT*f — along with 

Uddhava; — well-adorned; ^TTfT: — Thou didst go. 

1. Thereafter, Thou didst go, adorning Thyself well, 
along with Uddhava, to the house of the Sairandhri who 
had since long been love-stricken, who was always 
thinking of Thy visit to her house and who used to 
adorn herself and decorate her house everyday in 
expectation of that great festive event. 

Metre — Drutavilambita 

Tlfo AT II R 

cctkl viMMrl — When Thou didst arrive; — her wish 

fulfilled; *JTT — (MHd — extreme joy; — 

excitement; — quivering; — breast) — her breasts 

quivering due to extreme joy and excitement; — many 

kinds of honours; — who was offering with joy; TT — 

her; — in privacy t£<3 — Thou didst delight. 

2. Her wish being fulfilled on Thy arrival, she 
offered Thee with joy various kinds of honours, her 
breasts quivering due to intense joy and excitement. 
Thou didst then delight her in privacy. 

Metre — Vasantatilaka 



Hl4NH^fajf|ftc<lfo Hiawiq || * 

5W : — Then (at the time of Thy departure); WT — asked 
what boon she wanted; WTOft — that pitiable woman; *{W: — 
again; cqqi — with Thee; — on other nights also; gCW 

— only enjoyment; 3icj u ila — asked for; ^*1: C*W — only an 
enlightened person; HF£jW — “let me have union with you”; 
ffrf 4^ =FT4 — would say thus, no doubt; 3Tf*T$T — “always; 
WPfhT 3TTrJ — let me be near Thee”; ffct 3^ — thus also; ftp W 
3is41q — why did she not say? 

3. At the time of Thy departure, when asked by Thee 
what boon she wanted, that pitiable woman asked only 
for similar enjoyment with Thee on other nights also. 
No doubt, only an enlightened person would ask for 
union with Thee (i.e. liberation). But why did she not 
ask even for Samipya—being always near Thee? 

Metre — Vamsastha 

Writ TO WT f^JW fawM-j | 

STWT^^itWi ffrT 9JW gw H WTTWTtJ HTTWWW^Wfa^W^ft || V 

(it) — O Effulgent One! WW: TWTW — Then Thou; 3)1 

— on some nights; — her, the doe-eyed one; f^PJcT 

— in secret; — delighting; ffa 3£cT — well- 

known as Upasloka; — a son; — didst give; W- — he; 

— from Narada; — learned in Sattvatatantra; 

— shone as. 


4. O Effulgent One! Then Thou didst delight her in 
secret on some nights and give her a son who became 


famous as Upasloka. He learnt the Sattvatatantra frbm 
sage Narada and shone as an exponent thereof. 

Note: Sattvatatantra—Lord Visnu imparted teachings on 5 

* § • 

subjects in five nights to sage Sandilya. This is known as 
Pancaratra. This is the main part of Sattvatatantra. 

Metre — Vasantatilaka 

3T*T — Then; (fl?) — along with Balarama and 

Uddhava; — to Akrura’s house; fW: — going; 

— by him who was delighted; 3fVq[rJri: — being honoured; ^ 

— (and) very much praised; TT fqfl'T '4 — sending him (Akrura); 

- (faPHld — from the forest; 3TTWRT 
Hl u s^<tMl — of the Pandavas who had returned; ^tT — news) rT^TT 

— as also; — the doings of Dhrtarastra; — 

Thou didst know. 

5. Then Thou didst go, along with Balarama and 
Uddhava, to Akrura’s house. Delighted to see Thee, 
Akrura honoured and praised Thee. Thou didst then 
send Akrura and get news about the Pandavas who had 
returned from the forest, as also about the doings of 
Dhrtarastra. • 

Metre — Sikharini 



cT^rffTT fPTpTT: || ^ 

3 ^ — Then; jfPTF^- — of (his) son-in-iaw; — (and) 

dear friend; — of the king of Bhoja (Kamsa); f^TcTT^ — 

by the slaying; 3fTqf^^iI — who was blind with unbounded 

rage; ^TOTRt — (when) Jarasandha; ^TfrT — besieged 

Mathura; Sm — obtained from heaven; — with the 

chariot, etc; cbfdW«H: — with a small army; M — Thou; Tef^rT : 

— along with Balarama; — brought by him (Jarasandha); 

— the twenty-three ‘Aksauhinis’ fFTl^fT- — didst 


6. Then, when Jarasandha, blind with unbounded 
rage at the killing of his son-in-law and dear friend 
Kamsa, besieged Mathura, Thou, along with Balarama, 
didst destroy the 23 Aksauhinis led by him, with the help 
of a small army and equipped with a chariot, 
charioteer, etc, called for from heaven by Thee. 

Note: 1. Kamsa had married two daughters of Jarasandha. 

2. One Aksauhini consists of 21,870 elephants, 21,870 
chariots, 65,610 horses and 1,09,350 infantry. 

Metre — Vasantatilaka 

3T*T — Then; — by Balarama; — by force; — 
tied up; SflliH tJ'T .— him who was of extraordinary strength; 

— Thou; —being interested in seeing him come 



again for a fight with an army; — didst release; 

felt of all the 

directions; ddd — by the conquest; Hdigdird — obtained; fl^dlfd 
— armies) — who had obtained armies by conquering the kings in 
all the directions; cTrL — than him (Jarasandha); at that 

time; — more strong and powerful; 3c % — who was 

there at all? 

7. Jarasandha of uncommon strength was caught 
and bound by Balarama, but Thou didst release him as 
Thou wert interested in seeing him come again to attack 
with an army. Who was there at that time more strong 
and powerful than Jarasandha who had collected the 
armies of all the kings in all the directions after 
conquering them? 

*TR: H tTJpTT 

, TR': ePdgqq: 3tf^ — Though defeated and heart-broken; 7T — 
he (Jarasandha); rP^: — prompted by (the other) kings; tp 

^S^rd: — thus 16 times; — with Thee; ^TfarT — 

fought; (%) Rt^ll — O All-pervading Lord! rT3Fff — in those 
(battles); — altogether; 3TF3 — his; $chddfdfd$fiT — 391; 

: — Aksauhinis; dy^-T — Thou didst destroy; f$T3 — 
wonder indeed! 

8. Though defeated and heart-broken, Jarasandha 
attacked Thee 16 times in this manner, under the 
prompting of other kings. O All-pervading Lord! Then 
Thou didst destroy altogether 391 Aksauhinis of his. 
What a wonder! 



f^TRT 5?TTT^ 

cT^TS^ <lVNHd: MjHIHM: || % 

3T?T — Then; 3TFT ei*K — (when) his eighteenth attack; 

— was imminent; R — Thou; — in front; qcnBjcblc^l 
— with 3 crores of Yavanas; W — seeing a Yavana king; 

— quickly; — by Visvakarma; — in the 

middle of the sea; — getting a city built; 3R — then; 

— Thy people; 7 TW?f: — by (Thy) yogic power; cTT 
3TWh — didst take there. 

9. Thereafter, when Jarasandha’s eighteenth attack 
was imminent, seeing before Thee a Yavana king leading 
an army of 30 million Yavanas, Thou didst quickly get 
a city built in the middle of the sea by Visvakarma and 
didst transfer all Thy people there by means of Thy yogic 

Note : This shows the Lord’s great compassion for his people. 

Metre — Sragdhara 


HI^Jldl M I 

<jqran3 ?rf^ qfrrrqnt ii 

WTT# — Thou wearing a lotus garland; ^f=h<T fq — like 
one frightened; — on foot; ’JTRT FnT»T — didst come odt of 
the city; W — running; q«^*nlqei'ii — who was devoid of 
(ra f i- the merit required to receive death at Thy hands 



— by that impure Yavana; — being pursued; ^ — 

into a mountain (cave); — didst go; — then; — 

who was sleeping; — (and) was kicked with the leg (by 

the Yavana); — by king Mucukunda; ^cT — at once; 

srfaFJ — (when) he (the Yavana); — was reduced to ashes; 

^jfrhHTlT — to that devout king; — in the cave; 

— with a very beautiful form; — Thou didst 

manifest Thyself. 

10. Thou, wearing a lotus garland, didst come out 
of the city running, as if frightened, pursued by that 
Yavana king who had not acquired sufficient merit to 
deserve death at Thy hands. Then Thou didst disappear 
into a cave in a mountain. The Yavana saw king 
Mucukunda sleeping and (mistaking him for Thee) 
kicked him and was immediately reduced to ashes. Thou 
didst then manifest Thyself in a very beautiful form 
before that very devout king in that cave. 

Note : King Mucukunda, who belonged to the Iksvaku dynasty, 
had helped the gods in their fight against the Asuras. Then, on 
being asked by lndra what boon'he wanted, the king asked for a 
very long sleep since he had kept awake continuously for a long 
period during the fight. Indra gave him this and also said that 
whoever woke him up would be reduced to ashes as soon as the 
king’s glance fell on him. This was how the Yavana was reduced to 

?T ^frT' W | 

rTT ffrT rT^T HTP*T || <n 

5T ^ — “O Lord! — I belong to the Iksvaku 

dynasty; — towards all royal pleasures; m: — I 



have dispassion; —desirous of Thy grace alone; 3lf^H 

— I am”; ffcf — thus; ct —him who was praising (Thee); 

cufacifcl^ — for all boons (fact Pel — multitude); — without 

desire; — seeing; — being very happy; ^TT — 

which is equal to liberation; — which washes off all 

sins; *Tfrfi T — devotion; ^Ttef 3tfT — and liberation also; 3TT9£ — 
quickly; — giving; — to become purified of the 

sin of having inflicted pain; ?HT =Fpf — penance should be 
performed; ifrf T — thus also; — for the instruction of 

the world; — then; — Thou didst say. 

11. Seeing Mucukunda who was praising Thee, 
saying, “O Lord! I belong to the Iksvaku dynasty. I am 
tired of all royal pleasures and am desirous of Thy grace 
alone’’, and being very happy to find that he had no 
desire for any boons at all, Thou didst confer on him 
devotion which is equal to liberation and which cleanses 
one of all sins and also liberation itself soon (at the end 
of this life). Thou didst then ask him to perfom penance 
in order to become purified of the sin of having inflicted 
pain (in the course of his duties as king), thereby setting 
an example for the whole world to follow. 

Note: The idea is that devotion should be combined with the 
practice of austerities. 

Metre — Harini 

^ Mqni&ni 

^ I 

*rrat w* IM * 


— Thereafter; — going to Mathura; FTFTfpTT 
— the army brought by the Vavaria; FrFT — destroying; FFf — 
on the way; ’JTT fWi — as before; FFTptfddl — by the king of 
Magadha (Jarasandha); — with armies; fmfTrT: — being 

stopped; qnid ;— to make him proud; — to him; d<*tfddd — 
the last victory; MQN — giving; HeflRld: — fleeing; ^Teffaddbl — to 
the city in the sea,Dvaraka; did: didst go; (F) TT?fRT4' a TT — () 

Lord of Guruvayur! Ft *Trf% — protect me! 

12. Thereafter, going to Mathura and destroying the 
army brought by the Yavana, Thou wert stopped on the 
way back by Jarasandha with armies as before. To make 
him proud. Thou didst give him his last victory and, 
appearing to flee. Thou didst reach Dvaraka, the city in 
the sea. O Lord of Guruvayur, deign to protect me. 

Dasaka 78 

|| ftK+MWcPJiH, II 

The Lord’s stay in Dvaraka and Rukmini’s message. 

Metre — Drutavilambita. 

Bh. X. ch. 52 and the first six verses of ch. 53 are condensed in this 

j%fcqq«JLbdf£ld<*)l?Tc : T — (fpff^q — heaven; — architect; 

dfttddilSTtT — the skill at its highest) in which the architect in 



heaven, Visvakarma, had displayed his skill at its highest; 

— (Bt^ST — gods; Tft — given; eiHedlci^jfrr 
— all majesty) — which had all the prosperity conferred by the 
gods; of?ffsnT®nTcT — which was in the middle of the sea; — 

the new city; — Thou; — by the splendour of Thy 

form; — didst adorn. 

1. Thou didst adorn, by the splendour of Thy form, 
the city in the middle of the sea (Dvaraka), on which 
Visvakarma, the architect of the gods had lavished all 
his skill and which had all the prosperity conferred by 
the gods. 

qtjRl rM<tl faRlSITTHin | 

<3ri*J*|frr — (when) king Revata; rFPIT tied — his daughter 
Revati; — at the advice of Brahma; — to 

Balarama (the wielder of the plough); — did give in marriage; 
— who had assembled; — (and) were very happy; 

HF — with the Yadavas; nfed — a grand; — 

festive celebration; — Thou didst perform. 

2. When king Revata, on the advice of Brahma, gave 
his daughter Revati in marriage to Balarama, Thou, 
along with the Yadavas who had assembled and were 
very happy, didst celebrate it as a grand festival. 

3T«T ^ I 

WdMUl II \ 

{%) ^ — O Lord! 3T*T — then; fTT'4<1ll — the daughter of the 
king of Vidarbha (Bhismaka); rcil^i <9(1 — with Thee, indeed; 


yuiftl41 — who was in love; — Rukmini; — (tier) 

brother (Rukmi) — to the Chedi king (Sisupala); 

— because of his Tamoguna (ignorance) ct — him 

(Sisupala) who was wicked; — joining with (becoming 

friendly with); — on his own (without consulting even his 
father); SifcoHd — decided to give (in marriage). 

3. At that time, Rukmi, the eldest son of king Bhismaka 
of Vidarbha, decided, on his own, to give his sister 
Rukminf in marriage to the wicked king of Chedi 
Sisupala, even though he knew that Rukmini was 
intent on marrying Thee. This was because Rukmi, who 
was preponderantly Tamasic in nature, had become 
friendly with that wicked Sisupala. 

pct<^nvi«|c|| rgfa oil fa CM | 

rstRl — With Thee; pcRSjriy'JNI — who had been in love since 
long; sllfachl — that girl (Rukmini); H HI I - 

— (of) what was desired; — frustration; — 

distressed) who was distressed at the (impending) frustration of her 
desire. — (cbq*i^-*i — ^frfnT^T 3T*T^T — by cruel 

Cupid; faPfffid — brought about); — her distress; — 

at once; rT^ — to communicate to Thee; feoT — a 

Brahmana; — sent with a message. 

4. That girl, Rukmini, who had been in love with 
Thee since long and was sorely distressed at the prospect 
of her desire being frustrated, sent a Brahmana, to 
inform Thee about her distress, which had been brought 
about by the cruel god of love. 

Note: Rukmini was Goddess Laksmi herself. — one 

^without a body, Cupid, his body having been burnt by Siva, who, 



thereafter at the request of his wife Rati, gave him a form which was 
invisible to all expect Rati herself. See Saundarya Lahari — verse 5 
wnsfa rclMrcJI. 

^ ^ ft i 

^ ** HcJdN^I FFW II ^ 

TT3TTT after ^ — The Brahmana also; ft - (|U9T 

— to those with evil intentions; ^THTT — inaccessible); rf? y — 
Thy city; tjpf — quickly; dmqql — reached; HddNgcil — (*TT — 
Samsara; TFT —affliction; ?T — the remover) — who dost remove 
the afflictions of worldly life; Tddl — by Thee; Md — in person; 
flTcrr'jfjTrT: — honoured with affection; ff: — he (the Brahmana); 
TT ^ — attained great joy. 

5. The Brahmana soon reached Thy city which is 
inaccessible to the wicked. Being received in person and 
honoured by Thee, the remover of the sorrows of 
worldly existence, he was extremely delighted. 

H rf ifcMHciHd $*5% TTcTfrr b^H | 

H^+ill ft^ftTTTTftrRT ft TST II \ 

H : — He; v N tt 1 3fgTTrT T — told Thee also; qjus j — “in the 
city of kundina (capital of Vidarbha); bf^H u fl — Rukmini; •T'TCJdT 
— the princess; <U1M — shines, indeed; — with Thee; 

— who is deeply in love; PleldUtiurprim — who lacks 
courage on her own; d-tl — by her alone: 3TF flftW: — 

1 have been sent. 

6. The Brahmana told Thee — “In Kundina there 
lives princess Rukminf. Being deeply in love with Thee, 
but lacking the courage to act on her own, she has sent 
me here (with a message to Thee)”. 


del frTTSfaT STTef *TT f^5oT ^f^^TT'S^TT I 

<TT^T ^iftfcl IFT&m rFTT || u 

3TF — “I rra - — by Thy excellences; ^TT — even since 
long; ^CrfT — have been captivated; ^T^TT — now; ^TT — me; 

: 6<fd fa>?1 — Sisupala is about to take me away; ^TRTT 
— O, abode of compassion; ^ — O, sole lord of the 

universe; ^TT TJTPT — save me”; ?frf cRT — thus it was said 

by her. 

7. She said, “I have been captivated by Thy 
excellences since long. Now Sisupala is about to take me 
away. O abode of compassion, O sole lord of the 
universe! Save me.” 

WTW *rf^,*TT Fraft jfifaflHS ulSIWlSH | 

ffcT Pki rra 11 C 

3T?I< u ll RT — “Me who am without any (other) refuge; ■mR; ref 
— if Thou dost forsake; — I; tTtft — immediately; 
lft1%rT JiglPt — shall certainly give up my life”; ffrf — thus; 
tfrMl: — of that beautiful one (Rukmini); pR( — with the words; 
3RT — this good-hearted (Brahmana); TT — Thy heart; 
*J?T TiTrR — very much agitated; 3TrFTf^ — made. J 

8. By conveying to Thee Rukmini’s words — “if 
Thou dost forsake me who have no other refuge, I shall 
certainly end my life immediately,’’ the good-hearted 
Brahmana made Thy heart very much agitated. 

STW? ?T^f«r cTt II ^ 



— Then; — Thou; — didst tell him; fFl 

— 4 ‘0 friend; ^FT _ m y pangs of love; — are 

greater than hers; <TJ — therefore; — O friend; 3TF — 

1, coming there; — in front of the kings; ^iRid^TT — the 

dark-eyed; TT — her, the dear one; WUf^ — I shall carry 


9. Thou didst then tell that Brahmana, “O friend, 
my pangs of love are even greater than hers. I shall 
therefore come there and carry the beautiful dear one 
away in the very presence of all those kings”. 

^ r^T TWt ^ I 

^ TO fadjdi <T*JdT II *) * 

(§) — O Lord of Guruvayur! cT?T — then itself; 

^*T ^ — along with him who was extremely delighted 

T*r*TrT: — getting into the chariot; ^ — immediately *ji' J S'! 
oRiqi*} — Thou who didst reach Kundina; ^ PlRattlH'il — 

of all my afflictions; cPJdT — reduction (relief); farf^TT — deign to 
bring about. 

10. O Lord of Guruvayur! Setting out at once in Thy 
chariot along with that delighted Brahmana, Thou didst 
soon reach Kundina. Deign to relieve me of all my 



Dasaka 79 

II ^HufNRuNcliJ^H || 

The wedding of Rukmini. 

Metre — L)ruta\ ilambita 

Bh. X. ch.53 verse 20 to the end of ch. 54 and ch. 60 are summarised 
in this dasaka. 

f^jT^rT rcfc^qMIHdlf^H ffTHT UUMIM HT IM 

— Thou; ^TTFrTcT^TTFJ^: — followed by Balarama with 
an army; JC 3P7TFW — didst enter the city (Kundina); ^Tl^ch’Hif^irt: 
— being honoured by king Bhismaka; c^TFTWTf^T — to 

the Brahmana who brought news of Thy arrival; FIT — She 
(Rukmini); FITFn — at once; ^cRTTI — with great joy; M^FTTh — did 

1. Thou didst enter Kundina, followed by Balarama 
with an army and wert honoured by king Bhismaka. 
Rukmini, in great joy, prostrated before the Brahmana 
who brought her the news of Thy arrival. 

Note: Coming to know that Krsna had left for Kundina alone, 
Balarama immediately followed with an army, expecting a fight.Bh¬ 
ismaka, who was very happy to see Krsna and Balarama, received 
them respectfully and gave them a suitable plac^to stay. 



*1 cw«n — Which is the most beautiful in the world; ^q^q^: 

— Thy form; — seeing; 'JT^TrFT — of the prince (Rukmi); 

— the doing; ^ — and hearing about; 

— (fq'lci 75^ — great sorrow) — who were feeling great sorrow; 

4 j <qiRi r ii — of the inhabitants of the city; — accompanied 

by laments; qfq^: — with conversation; faSTT 3l'Md — the night 

2. Seeing .Thy most beautiful form and hearing 
about what Rukmi had done, the inhabitants of the city, 
who were deeply distressed, spent the night talking 
about all this and lamenting. 

farW. HcKftdjfircJdl <pT: $*TCT<|cTT || \ 

— Thereafter; — worn; 

— by auspicious ornaments; ^TT^T — resplendent) — 
resplendent, wearing auspicious ornaments; — (Rukmini) 

whose face was like the full moon; ^cj^Rci^liddl — who had 
dedicated her life to Thee; ^HclT^ril — well-protected by soldiers; 
- f^rat — to worship Parvati; W^<ci: — from her chambers; 

^TcT: — came forward. 

3. Then Rukmini, whose face was as beautiful as the 
full moon, who was resplendent with many auspicious 
ornaments and who had dedicated her life to Thee, came 
out of her chambers, well-protected by soldiers, to 
worship gocjdess Parvati. 

PiR^rii qfcpr ^ | 

RnfrfiTT TfrRTT m || V 



qj*uR<w — The princess; cty'iqSjRT: — along with respectable 
women; T’fcf — going; Rid *131 — goddess Parvati; HTTT hR^j 3 

— worshipping fervently; <ic'H34gi) — at Her lotus feet; Pi^frldl — 

falling; cf^ Hfcidi q->3<i — only that Thou shouldst be her husband; 
*P| : ^ — prayed again and again. 

4. Reaching the temple in the company of 
respectable women, she worshipped goddess Parvati 
fervently and, prostrating at Her lotus feet, prayed again 
and again that she should get Thee as her husband. 

*^r1l RUbl^PlR^M^M ^bRR || 'A 

'JMT/H — (When) the assembly of kings; 

— (h *13 Rich — seeing; w* — joy; — had thronged) — 

had thronged for the joy of seeing (Rukmini); ^ — and Thou; 
f^PJrT — wert standing unperceived; TM^cil — the princess; 

- (^E2tT _ by (her) beauty; ^rlTfa — 
delighted; • — all the directions) delighting by her beauty 

(the persons in) all the directions; — in a charming manner; 

— from the temple of Parvati; RrnTRT — came out. 

5. While the kings were all thronging the place, eager 
to see her, and Thou wert standing unobserved, the 
princess, who delighted everyone all around with her 
beauty, came out of the temple of Parvati in a charming 

TTT — Then; 
captivated the whole world; 1 

the beauty of whose form 



— bewitched; 3 iRsmiPi — the entire; —.the assembly 

of kings)—by whom all the kings assembled were bewitched; 

— by that lady (Rukmini); — by the casting of side¬ 
long glances; (t) ^ — O Lord! ^ — Thou also; — 

a little; — wert enchanted. 

6. Then, O Lord, even Thou wert a little enchanted 
by the side-long glances of Rukmini, the beauty of 
whose forfn captivated the whole world and who 
bewitched all the kings assembled there. 

33^ ?TT HTFT^T $r*TTtJ | 

iWUP rRft Rtddl Rh< 1 isMIH II ^ 

(l?) —. “O beautiful one! 33* ^ — where, indeed; 

— are you preparing to go?” ffcT — saying so; tjpq 

— and approaching with love; — Thou; cTT $k u I — leading 

her away by the arm; $1 u lld — immediately; T*T — helping 

(her) into the chariot; — didst carry away; rTcT* — then; feTT 

— of the enemies; — the tumult; fadch — spread all 

over the earth. 

7. “O you beautiful one! Where are you going?” — 
uttering these words and approaching her with love, 
Thou didst lead her by the arm and, helping her into the 
chariot, Thou didst take her away at once. Then there 
was widespread tumult among the enemies. 

33 3 *TrT: ffcT +d<U|l farTT ^TT: | 

*T $ II <£ 

— “The cow-herd; ^ *J T RT — where has he gone?” 
?frT — saying thus; — the kings who fought in 

anger; — by the Yadavas; facfT: ^ — were also defeated; 



^ — Thou, however; nT>pT#: by those wicked men; 

— a lion; f ^ — as by dogs; *T — could not be 

moved; 3TFf — what a wonder! 

8. The kings who shouted in anger, “Where has that 
cow-herd gone?”, and gave battle, were defeated by the 
Yadavas. Thou, however, couldst not be moved in the 
least by those wicked men, even as a lion is not, by dogs. 

faaro Pqfr,q<H | 

q'H^ TOWrfiffcr: JTW TW H? WnTTT || ^ 

rTT’J — Thereafter; Ttlt?d — lor battle; 3lHld — who had come; 
bPfH u l — Rukmi; 3T*T — refraining from killing; — 

binding; — disfiguring; §d*t$ — whose pride was 

humbled; ^TTtfrTTf^T: — at the words of Balarama; W — 
releasing; <H<II tfil'ridl — with Thy beloved, who was goddess 
Laksmi Herself; 3TFTT: — didst return to Dvaraka. 

9. Thereafter, Rukmi came to fight with Thee. 
Sparing his life, Thou didst tie him up and disfigure him 
(by shaving off his head, etc) and when his pride had 
thus been humbled, Thou didst release him at the 
instance of Balarama. Then Thou didst return to 
Dvaraka with Thy beloved Rukmini, who was goddess 
Laksmi Herself. 

3TT*r*T: ^ dT II 

(t) ’TT ? T — O Lord! ’TTTTWPT^ff^TPtTTTTT — f --1 c|* 1 MIH — 
because of the new (experience of) being with her husband; 
otfaHqUHT — who was feeling shy); y- 



(wuNchtrjcb — by love and joy; increased; — 

passion) — whose passion was increased by love and joy; 

— the rays of a smile; — 

shining; TJTsT — face) — whose face was shining with a bright smile; 
TT — her (Rukmini); <6^ — in privacy I *1*31 — so as to make 
happy; TKHT: — Thou didst entertain indeed. 

10. O Lord! Thou didst entertain in privacy Rukmini 
who felt shy on account of the novel experience of being 
with her husband, whose passion had increased because 
of love and joy and whose face was beaming with a 

The next two verses summarise chapter 60 of the X Skandha of 

^<*<1 | 

«M5f*KI II <n 

— In this manner; — day and night; — 

with various jokes; — giving great joy; TO — 

Thou; tTcfj^T — then, once; 35hPn.i — by ambiguous words; 

— to the simple-minded; TOTOFt: — beautiful (Rukmini); 
StfrtHhTctT — much mental agitation; SlrMl^ — didst cause. 

11. While thus giving her great joy day and night with 
various jokes and pleasant talk, Thou didst once cause 
much mental agitation to the simple-minded Rukmini by 
ambiguous words. 

arftr TOrTT ddd l PrUlHlffi II 

3t«f _ Then; HTTOT^t$T^: — with manifestations of greater 

love; yJlfM! fRT — her, Thy beloved; 3ff^ — making 



more happy; — O Bestower of liberation; 

— Thy excellences; HUScll — who describe; — our n^dlRd — 
(TT — disease; mRn — suffering) — suffering due to diseases; 
— remove. 

12. Then Thou didst make Thy beloved Rukmini 
happier than before by the manifestation of even greater 
love. O, Bestower of liberation! Deign to remove from 
us, who sing Thy excellences, the suffering caused by 

Note: mRh ^cjiRi ffcT yby?: I 

Dasaka 80 

II HtHnt+lMlWTTr || 

The Story of the Syamantaka jewel. 

Bh. X. chs 56 and 57 form the basis for this dasaka. 

Metre — Yasantatilaka 

f^otT I 

nr't)K u i HTfrT 

dfU I rHu TT nlfa TrTT UtTtTT II 1 

(^) 't'lcH — O Lord! 3W — then; r# — Thou; — like 

a greedy man; — got ftom the Sun-god; H^lRjlri: — of 

Satrajit; T^TTRTcFTTFT — the divine Syamantaka jewel; 3TTT^f: 
— didst ask for; dn^i<ui — ihe reason for that; «t5Rt*T — is many- 



fold; 'H1 fd - it seems to me; TrfT — who was in love with 
Thee; TRi his daughter (Satyabhama); ^Mrf: — by a 

stratagem; to many; — I am sure (was the real 


1. O Lord, Thou didst, like a greedy man, ask 
Satrajit for the divine Syamantaka jewel which he had 
got from the Sun-god. The reasons given for that may 
be many; but I am sure that the real reason was that 
Thou didst want to marry his daughter Satyabhama, 
who was in love with Thee, by a stratagem. 

Note : 1. Satrajit had, by intense penance, obtained this jewel 
from the Sun-god. To the person who keeps it in his house and 
worships it, it would give a large quantity of gold everyday. 

2. Satrajit had promised to give his daughter Satyabhama 
in marriage to Satadhanva. Knowing that she wanted to marry only 
Krsna, the Lord employed this stratagem. According to the 
Bhagavata-, Krsna asked for this jewel for the sake of king IJgrasena. 

Metre — Sikharini 

ST^rf cT 



^T^RTT — By that petty-minded man; 3 T^tT — not 

given to Thee; rT hRin< — that precious jewel; — his 

brother Prasena; — wearing round the neck; ^jpFTT RTT 

— went for hunting; Rj$' — a lion; Hfrnsftl — in the brilliance 
of the jewel; — mistaking it for flesh; 3TF5 — 

killing him; TiTfe — the great monkey, Jambavan; ?T Scqi — 



killing the lion also; ' 5 Tf°t - ihe jewel; TRTT TT7TR ’T gave 10 
his child. 

2. The jewel which was not given to Thee by that 
petty-minded Satrajit was worn round the neck by his 
brother Prasena while going out hunting. A lion 
mistook the jewel for a piece of flesh because of its 
brilliance and killed Prasena. The lion was then killed by 
Jambavan, the leader of the monkeys, who gave the 
jewel to his child. 

jRFTT ’foj'T vftfa | 


m cl f^T || \ 

jTTT: — The people; 3PJ — following the words of 

Satrajit; ^ — (of) Thee; — as the one who stole the jewel; 

?T$T7J: — talked; Tf’TTT ^chp)|chl — even the slightest fault in 
virtuous people; MI ^T^frT — is like nectar for the people 

cTcT: — therefore; 3tf^ — though all-knowing; — 

along with TTiy people; ^TPfWTT: — intent on searching; T tTTTT — 
that Prasena; — and also the lion; — seeing; 

—! to the cave of I the monkey i (Jambavan); ^TcT 3HJ: 
— Thou didst go. 

3. The people began to talk of Thee as the person 
who had stolen the jewel, on the basis of what Satrajit 
alleged. Even the slightest fault in virtuous people is like 
nectar to the people. Though all-knowing, Thou didst 
then go in search of the jewel along with Thy followers. 
Seeing the dead bodies of Prasena and the lion on the 
way. Thou didst finally reach the cave of Jambavan. 



Metre — Prthvi 

% *TT 55 I 

f^rt ?ra ^rfarr w^nrfar: n * 

♦icw ^sinful: — The crest-jewel among devotees; ^ifciqqi: — 
(and) very old; TTF^PJ — Jambavan; Wnt 'dTdddVTd — not 
suspecting Thee (to be the Lord Himself); 44^ ?RTT 4T — “me 
who am well-known as having taken refuge in Mukunda; Ttc^ — 
to obstruct; f? 5> —• who is there in this world”; ffa SfRTT'J 
— saying so to himself; f^Tf <^4d it «PT ffrf — repeating “O 
All-pervading Lord, Rama, Hari, victory to Thee”; 3TH f^T — for 
quite a long time; — with the fists; cTT dd4d — worship 

of Thee; sjfarT.— performed. 

4. The aged Jambavan, the crest-jewel among 
devotees, not knowing who Thou wert said to himself, 
“Who is there in this world to attack me, who have 
surrendered myself to Mukunda?’’ and repeating “O 
All-pervading Lord, O Rama, O Hari, victory to Thee”, 
performed Thy worship with blows with his fist for quite 
a long time. 

Metre — Giti 

^TS«J 5tTT HcHHufl <UMp>i ^ I 

ar^psnjWTT; TTOfc ^ fMlftlrl *Tfat STT5T: II ^ 

3T4 — Then; — recognising Thee; ^rtT — given by him; 

H*jfl — the young girl (his daughter); q<.*tRl ^ — and the 
precious jewel; hTPJSFJ — accepting; 3TJ — blessing him; 



3TP1T: —Thou didst return; - immediately; TthT—the jewel; 
— to Satrajit; 3TCT: ? — didst give also. 

5. Then, accepting his daughter Jambavati and the 
precious jewel, which were given to Thee by Jambavan 
after recognising Thee, Thou didst return and didst 
immediately give the jewel to Satrajit. 

Metre — Harini 

^ AM I Ml Ml 

orf^rr tffrprr 

rTT’J — Thereafter; *flHI-J tT: — that intelligent (Satrajit); 
dleiiwlei: — filled with shame; iqeflflRuHNHI — eyes were 
always moving; f^TTT dT <S?1 — by word alone; TTfRcfT — given to 
another (Satadhanva); *iihi — daughter Satyabhama; hIumi 

(T? — along with the jewel; 3iR;fi — gave to Thee; 3T§t — And 
lo! J l6 r 1l?TT: ^qn 3Tffy — Thou, whose mind cannot be fathomed; 

— w hat is worth getting (his daughter); — having got; 

H*lfqrt*t«ii: — very happy; rTFT t^ef *tp)| 3tqi^ — didst return the 
jewel to him. 

6. Thereafter, the intelligent Satrajit, who was filled 
with shame, gave Thee his daughter Satyabhama who 
had earlier been promised to Satadhanva, and also the 
jewel. Thou, whose mind cannot be fathomed by 
anyone, didst return the jewel to Satrajit himself, being 
very happy at having got what Thou didst want, namely, 
his daughter. 



Metre — \asanlalilaka 

T^RTfrT Hr^rFTT 

& J||P«^$d<44f>l<l f^TTFT 

r^tTi| — (When) Thou; dlrtic^HI ?Tr^T'Hll — Satyabhama who 
was overcome by shyness; < — wert delighting; igtfiSPTT 

— (^T? — burning) because of the news of the sons of Kunti 
having been burnt (in the wax palace); 3T«T JT^fTcT — hadst then 
gone to Hastinapura; ?>T — what a pity! 4 ur-5H<-ictxid4PKi — on 
the words of Akrura and Krtavarma; ?RT*P|- — Satadhanva; 
TmfjffT — Satrajit; PlMM — killing; T TfOT 31N15K — took away the 

7. When Thou wert giving delight to Satyabhama 
who was extremely shy. Thou didst hear about the 
burning of the sons of Kunti in the wax palace and didst 
then leave for Hastinapura. At that time, under the 
promptings of Akrura and Krtavarma, Satadhanva 
killed Satrajit and took away the jewel. 

FrcfT p FRSWtTT? | 

$l(cMq — In grief; — .who came to Hastinapura; 

cm^ 1 — (Thy) beloved (Satyabhama); 3iq?t]crq — seeing; — - 
quickly; ?TcT&T^ 6cqi — killing Satadhanva; rft — made her 

happy TT^: — Balarama; H^Tg: — like one who was in 


doubt about what happened to the jewel; — going to 

the court of the king of Mithila; — to Duryodhana; T T^T — 

the wielding of the mace; — taught very well. 

8. Seeing Satyabhama who came to Hastinapura in 
great sorrow (at the killing of her father), Thou didst 
quickly kill Satadhanva and make her happy. Balarama, 
who appeared to have doubts about what had actually 
happened to the jewel, went away to the court of the 
king of Mithila and taught Duryodhana how to wield 
the mace. 

3^ trt? 

rTFfa ftfnT II % 

(t) — O Lord! — this Akrura; wqi 

— by Thy will alone; dlfacL — of Satrajit of evil 

conduct; RW v-i19 — brought about the death; ^ 5*T : — Thou, 
then; dTT ^jfct — his (Akrura’s) prosperity 3TSJT<j — to bring 
about; 3lsb<TL — from Akrura; 3 MI£c!cim — didst not take 
away the jewel; ifrT — thus people say. 

9. O Lord! This Akrura brought about the death of 
Satrajit of evil conduct only in accordance with Thy 
will. Thou didst not then take away the jewel from 
Akrura (with whom Satadhanva had kept it) only in 
order to bestow prosperity on him. 

Wit# *T % 

FTfto +N*4*lfrl: cTRTT I 



^raTTT li *) o 

(t) f§T — O Lord! *T hlRd^: — that Akrura; r^R( fNtTcTT: 
*T3tT: ft — is certainly a firm devotee of Thine; dbt — even 
to him; ^TTSFTfa: — a bad way of thinking; Jlldl — how did 
it come? 3TF — “l am enlightened; — 1 am 

calm (free from desire, etc.) ffa ^ — the pride which had 
come up thus; ?l*tRl<j — to remove; ’WH =t?cll — it was brought 
about by Thee alone; ^ — certainly. 

10. O Lord! Akrura is certainly a firm devotee of 
Thine. How then did such evil, thoughts come into his 
mind? Certainly, these were brought about by Thee 
alone, in order to remove his pride as an enlightened 
person and one whose mind was absolutely peaceful. 

*TTtT ‘T^T ^FrT- 

*TT^I n^fqRiferi ^ Trfbf | 

qpiT: || V) 

(i?) W4?T — O Lord of Guruvayur! — in fear; <t>dd4^d 

— along with Krtavarma; ^Tff cT — him (Akrura) who had fled; 5^: 
3TTf|T — calling back; d^RtRiftn *tftt — the jewel deposited with 
him (by Satadhanva); — bringing to light also; tyld*lt fre 

^ — to him who had performed good deeds; ftftstTT — giving; 
T-^d — happily; ’TRT^^RT^FFT: — Thou who didst recline on 
Satyabhama’s, bosom; TRTT: — protect (me), 

11. O Lord of Guruvayur, who didst recline happily 
on Satyabhama’s bosom! Calling back Akrura who had 
fled in fear along with Krtavarma, Thou didst bring to 



light the jewel which had been deposited with him by 
Satadhanva and didst allow him to keep the jewel as he 
had acquired merit by many good deeds in the past. 
Deign to protect me. 

Dasaka 81 

II || 

The Slaying of Narakasura. 

Bh. X. chs 58 & 59 form the basis for this dasaka. The episodes of 
the wedding of Draupadi and the carrying away of Subhadra are 
taken from the Mahabharata. 

Metre — Mandakranta 

Wl 'fi. m ^ cTOT I 

f^TTUt — The affectionate; — (and) very beautiful; TT 

— that Satyabhama; HcTTT — always; — 

caressing; yp: — thereafter TTT HF — along with her indeed; 
wMk! — to the wedding of the daughter of Yajftasena, i.e. 
Draupadi; ^TTrT: — Thou didst go; — for pleasing the 

Pandavas, the sons on Prtha; T'L — again; — in 

Hastinapura; — a little while; 3TTf^TcT: — Thou didst stay; (^) 
— O All-pervading Lord! 3Tft" — the city known 

as Indraprastha also; iaSJTT — having founded; 3TF17T 3DJ : — 
Thou didst return. 


1. Always caressing the affectionate and beautiful 
Satyabhama, Thou didst thereafter go to the wedding of 
Draupadf along with her. Then Thou didst stay for some 
time in Hastinapura to make the Pandavas happy. O All- 
pervading Lord! 'Thou didst then found the city of 
Indraprastha and didst thereafter return to Dvaraka. 

*RTT < *T3ET 

rtlSNi m+tgn I 

?Tst5HFI II * 

— (3iq< jii —born later, younger sister) Thy younger 

sister; — by Duryodhana; 3T*4 hmi — who was sought (in 

marriage); — the virtuous; rTT — that Subhadra; 

— (cg6’-ll — false; — Sannyasi) — who had 

disguised himself as a Sannyasi; — the son of Lndra; i.e. 

Arjuna; — with Thy consent; — carried away; TT 

cg^T — who was angry at that; 3TT — Balarama; — 

persuading (to agree to the marriage); — along with him; 

(Balarama); fcMfns— to the delight of ' Thy dear friend 
(Arjuna); fTr^lHltfEN: — along with Satyabhama; — to 

Indraprastha; Tc^FTT — Thou didst go. 

2. Thy younger sister, the virtuous Subhadra, who 
was sought in marriage by Duryodhana, was carried 
away with Thy consent by Arjuna in the guise of a 
Sannyasi. Balarama was very angry at this, but Thou 
didst persuade him to agree to her marriage with 
Arjuna. Thou didst then go along with Balarama and 
Satyabhama to Indraprastha to the great delight of Thy 
dear friend Arjuna. 



<TT =blM TOM: | 

¥ltj^fdl ^ 

WT ^ TOf^ Pi5(fq^|Hqnfl+J || \ 

3TPT ^ — Besides; TO thl 5*1 — while sporting there (in 
Indraprastha); — who was seen on the banks of the 

Yamuna; eft TTf^F^f — that Kalindi (the deity of Yamuna); mi — 
accepting (as wife); <31 u scjjj~|R>lcllfl»i: — pleasing Agni by giving 
him the whole forest of Khandva to be consumed; TOT TOFT: — 
Thou didst return (to Dvaraka); (%) —‘O Lord; TTIrTTOtlT — who 
was afraid of her brothers; TTOtfTO^rr — who was in love (with 
Thee); — the daughter of Thy father’s sister; Siqnfl — 

the princess of Avanti; — Mitravinda; TTW *T« 2 f — in the 

midst of kings; finis jig^ — Thou didst suddenly carry away. 

3. Besides, while sporting in Indraprastha, Thou 
didst see Kalindf on the banks of the Yamuna and didst 
accept her as Thy wife. After pleasing the fire-deity by 
giving hini the Khandva forest, Thou didst return to 
Dvaraka. 6 Lord, Thou didst then suddenly carry away, 
in the presence of many kings, Mitravinda, the princess 
of Avanti, the daughter of Thy father’s sister, who was 
in love with Thee, but was afraid of her brothers (who 
were friends ofKafnsa). 




frtftfiTO T TOtT: TTTSfa II * 

^T: — Thereafter; J I<FI — going (to Kosala); TPTOjf^: — 
assuming seven forms simultaneously; fl'<i ^TOTT^ — all the 


six great bulls; ^ — tying up in an instant; 

’V'lRjisi'Vii — the daughter of Nagnajit; (the king of Kosala); fit 
— (named) Satya; — Thou didst marry; 3r*T — then; 

(t) ^ — O Lord; HnT^TTSIT: — Santardana and others; flcttl <<<<[: 
— her brothers; ’TST fiTfi — Bhadra (the princess of Kekaya); t — 
to Thee; ST^: — gave in marriage; (t) — O Bestower of 

boons; HT Sift' — she also; 'Hqn: ^^^41 — is Thy father’s sister’s 

4.Thereafter, Thou didst go to Kosala and, assuming 
seven forms simultaneously, didst tie up in an instant 
seven big bulls and didst marry Satya, the. daughter of 
Nagnajit, the king of Kosala. O Lord! Then Santardana 
and others, the brothers of Bhadra, the princess of 
Kekaya, gave her in marriage to Thee. O Bestower of 
boons! She is also Thy father’s sister’s daughter (the 
daughter of Srutakirti, the sister of Vasudeva). 

arei frg era 

<3 ^mRiPki II 

— Even by Arjuna and others; — which 

could not be hit; — which could be seen only (by its 

reflection) in water; — fish; cT3T — as the target; — 

hitting; cTW^TT — the daughter of the king of Madra, 

named Laksmana; — Thou didst take (as wife); — thus; 

cTT — Thy wives; ^1^1 — became eight; — 

meanwhile; — the evil deeds of Bhauma, the son of 

Bhumi, Narakasura; ^nfclPUl — through the words of Indra; ^ 
— Thou didst hear about. 



5. Thou didst hit the target in the form of a fish, 
which had to be aimed at by looking at its reflection in 
water and which even Arjuna and others could not hit 
and didst thereby get as wife Laksmana, the daughter of 
the king of Madra. Thus the number of Thy wives 
became eight. Meanwhile, Thou didst hear about the evil 
deeds of Narakasura, the son of Bhumi, from Indra. 

• m • • • 

Note : The 8 wives are — Rukmini, Jambavati, Satyabhama, 
Kalindi, Mitravinda, Satya, Bhadra and Laksmana (also known as 

Metre — Sikharini 

— Thou; TT^TTTrr — who came (to Thee) as soon as 
rerriembered (by Thee); — the great bird (Garuda); 

— getting up on; — on (Thy) lap; *TPT placing 

Satyabhama; TTTT fT — as if to a garden; ^TTTfcT^rTT — to the 
residence of the enemy (^TTfcT: — enemy); 3FW — didst go; 

— Then itself; — destroying the fortifications; 

— i^fdn — slaughtered; ^TRT — army; 
?ilp}|cl<A- — with the blood) — with the blood of the slaughtered 
army; — the city known as Pragjyotisa; — 

a city of blood; f^in — blood); — didst make. 

6. Sitting on Garuda, who came to Thee as soon as 
he was thought of, and with Satyabhama on Thy lap, 
Thou didst go to the residence of the enemy as if Thou 
wert going to a garden. Destroying the fortifications of 



that city, Thou didst convert the city which- was known 
as Pragjyotisa into ‘Sonitapura’, i.e. the city of blood, 
with the blood of the slaughtered army of the enemy. 

Note: Narakasura was born to Mother Earth through her 
contact with the Lord in His incarnation as the Boar. The Lord had 
conferred a boon on Narakasura that He would kill him only with 
the consent of his mother. Since Satyabhama was an incarnation of 
Bhumidevi, the Lord took her with Him while going to kill 
Narakasura, so that He would have her consent. 


TUTFT —The five-faced (or the lion) — Mura (an asura); 

— from within the forest in the form of the 
ocean; c^T — towards Thee; — rushed; — he; — 

by Thee; — at once; — with (Thy) discus; 

— (iJsftf cl — cut ofQ one whose heads were cut off; Tjfr — made 
into; — having four tusks; ^RTl^RTfrlf^r: — (TRTTTR: — 

elephant) — with mighty elephants; — who gave a tough 

fight; *R~^ — Narakasura; L^lTfrT — cutting down with Thy 

discus (T^TTW — discus); rfl u f^1 < ^ — made into one who had 

crossed hell. i.e. who had got liberation. 

7. Mura with five faces (or Mura, the lion) rushed 
towards Thee from the middle of the forest in the form 
of the ocean (as the lion rushes out from the forest). 
Thou didst cut off his heads with Thy discus. Then 
Narakasura gave Thee a tough fight with the help, of 
mighty four-tusked elephants, but was cut down by Thee 
with Thy discus and given liberation. 


mm wife. ^t?tTspt 

^p 3T i 

F^TcTWH $?T: 

HSWlfrl fcfluimft ^ «RTTfti x( II ^ 

Fmfc; — At once; , *i i 4l — by Bhumidevi; Ttpf: — being praised; 
3TFT rPHT — to his (Narakasura’s) son; ^ J l^rl — Bhagadatta; <M 
— the kingdom; ^ TO ^ — and one elephant; — giving; 
r lMlM — the (other) elephants; JT: — and further; 0^-1 — by the 
wicked (Narakasura); — who were kept imprisoned; 

^TOrTTOHT — whose minds were devoted to Thee; ^l u !l — of 
women; ^ ^ — 16,000 also; Pnjcf TOTT^t ^ — 

and a huge quantity of wealth; Pi ^f\ — to Thy own city 
(Dvaraka); — didst send. 

8. Being at once praised by Bhumidevi, Thou didst 
give the kingdom and one of the elephants to 
Narakasura’s son Bhagadatta and didst send the 
remaining elephants, as also the 16,000 women who had 
been kept imprisoned by the wicked Narakasura and 
who were totally devoted to Thee, and a large quantity 
of wealth, to Thy own city, Dvaraka. 

Note: Allegorical meaning:— The Earth is one of the five 
elements and stands here for all the elements. Narakasura was the 
son of the Earth, i.e. a product of the five elements, namely the 
physical and subtle bodies. Identification with these bodies, which 
is the cause of all suffering, is referred to here as imprisonment by 
Narakasura. The devotees of the Lord, represented here by the 
women, were released from this bondage by the Lord. The Lord first 
killed Mura, whose 5 faces stand for the 5 sense organs. 



• • • • 

Metre — Sardulavikritlita 

RrJ tffotWlM ffrT o^KsMI^^I^W 

— The celestial damsels; — who put to shame; 

qRjd^i 7PT — along with Thy’ beloved (Satyabhama); — of 

Aditi; - (*fhT-3PTTftT-^?T) — the ear 

ornament taken away by Bhumi’s son, Narakasura; — to 
restore (to Aditi); fTT 5TTRT: — Thou didst go to heaven; ?I5 n 3: — 
by lndra and others; I rf?rT : — being honoured; fc^T — 

taking away the Kalpaka tree; — in anger; 3tf*iHfcid — who 
attacked (Thee); fT? — lndra; Hirdi — defeating; — 

Thou didst return; $ — that; — the 

evil of arrogance due to prosperity; — is like this; ?fcT 
^ — to demonstrate this alone; — Thou didst do. 

9. Thou didst then go to heaven along with Thy beloved 
Satyabhama who put all the celestial damsels to shame 
(by her beauty) in order to restore to Aditi her earring 
which had been carried away by Narakasura. There 
Thou wert worshipped by lndra and other gods. Then, 
taking away the Kalpaka tree from lndra and defeating 
him when he came to fight against Thee in great anger, 
Thou didst return to Dvaraka. This was done by Thee 
only in order to demonstrate to the world the evil of 
arrogance caused by prosperity. 

Metre — Sragdhara 




*JT: W cRTFJ Tift || ') o 

(t) ciiriM^T — O Lord of Guruvayur! — the Kalpaka 

tree; — in the compound of Satyabhama’s palace; 

fpT^T — planting; — the 16,000 women; — 

accepting; M^IK — (iTfrT-^TTT — house) in each house; 
fa ft cl — assuming many bodies; (fafeRT — assumed; — 

many; — body) — by various sportive deeds; cTRT^R 

— fondling; cT? — in each of those houses; 

— in wonder; ^UA\ °llRbr| fafaifa: — (HN d — Narada; 3lMlfa>ri 

— seen; fafasT^cL — (engaged) in different ways) — seen by 

Narada as engaged in different ways; w- — then; — through 
each of those (wives); fRTR — begetting 10 sons; 

TF% — protect (me). 

10. O Lord Of Guruvayur! Planting the Kalpaka tree 
in the compound of Satyabhama’s palace and accepting 
(as wives) the 16,000 women, Thou didst assume an 
equal number of bodies and didst sport with each of 
them in their own houses at the same time, to the 
astonishment of Narada who saw Thee engaged in 
different ways in those houses. Then Thou didst beget 
ten sons through each of them. O Lord! deign to protect 

Note: Accepting the women as wives only means conferring on 
them Sayujya-union with the Lord. 



Dasaka 82 

II ^ || 

1 he tight with Bana and the liberation of Nrga 

Bh. X. ch. 61, verse 20 to the end of ch. 64 is summarised in this 

Metre — Sragdhara 

Tr*TT BeSIkft «T | 

rnrt^5T? Wr^ ^fTTFRT II 1 

I — A part-incarnation of Thine; — Rukmim’s 

son; H: <3 r i — that Pradyumna, indeed; — by 

Sambara (an asura); — was kidnapped; cT S?3T — killing him 

(Sambara); TrTT He? — along with Rati; Plvfl4><. — to his own city 
(Dvaraka); 3TP<T: — he returned; — The fortunate 

daughter of Rukmi (named Rukmavati); 31^ — carried away 
also; 3TO — then; n^: — his son; — the virtuous; 

— Aniruddha; —the grand-daughter of Rukmi; 

<WHI — (named) Rocana; ^1d6d — married; — to 

that marriage; RcT: — Thou didst go; ^TfoRT — by Balarama; 

3Tft- — Rukmi also; — in a quarrel during a game 

of dice; — was killed. 

1. Rukmim’s son Pradyumna, a part-incarnation of 
Thyself, was kidnapped by the asura named Sartibara 


After killing Sarhbara, Pradyumna returned to Dvaraka 
with Rati. He also carried away Rukmavati, the 
fortunate daughter of Rukmi. Then his son, the virtuous 
Aniruddha married Rocana, the grand-daughter of 
Rukmi. Thou didst attend that marriage. Rukmi was 
killed there by Balarama in a quarrel during a game of 

Note : After Kamadeva was burnt by Lord Siva, he was born 
again as Pradyumna. (As he was born to Lord Krsna, he is 
mentioned here as a part-incarnation of the Lord.) As soon as he 
was born, he was kidnapped by Sambara and thrown into the sea. 
He was swallowed by a fish. That fish was caught by a fisherman 
and, was cut by Sambara’s cook for making a dish for Sambara. 
Then Pradyumna came out of the belly of the fish. He was secretly 
brought up by Rati, the wife of Kamadeva, who was staying in the 
house of Sambara. She recognised Pradyumna as Kamadeva 

Metre — Vasantatilaka 

3FTFT HT olfatylW HMIII- 

^f%rn I 

(#) WFT — O Lord! TWpJ — Mahabali’s son; — 

a devotee of Siva; — having a thousand arms; — 

of Bana; ^fgcil — daughter; nigdi — respected (by all); HT vl'tl — 
that Usha; — Thy grandson; — not previously seen 

(by her); P/t STR^vST — this Aniruddha; — enjoying 

(his company) in a dream; — suffered the pangs 

of separation, indeed. 

2. O Lord! Usha who was respected by all and was 
the daughter of Mahabali’s son Banasura who was a 



devotee of Siva and had a thousand arms, once enjoyed 
in a dream (the company of) Thy grandson Aniruddha 
whom she had never seen before. She (fell deeply in love 
with him and) suffered the pangs of separation. 

rTFH: foftrefift I 

tw fafccf fa?TFn- 

cTTTT: H^tt — Her friend; — who had yogic powers; 3lcfld 

^TeTT — and very skilled; — Citralekha; 

n<r> u »i— all young men; fdftfOcfl — drawing; TT — among them; 

FdRtd — recognised by Usha; — Aniruddha; faSfRfl 

— in the night; dlMdtfd: — by her yogic powers; 'Hdd: fd^dl^ — 
from Thy residence; — brought. 


3. Citralekha (the daughter of Kumbhanda), a friend 
of Usha who had yogic powers and was very skilled (in 
drawing), drew the pictures of all young men. Usha 
recognised Aniruddha from among them. Citralekha 
then brought him at night to Usha from Thy residence 
by means of her yogic powers. 


51 fT>fl II 4 - 

Fh? rTF^T sfrfaFTJT || V 


— In the virgin’s quarters; ^Rid^i — with his beloved; 
*r| — who was sporting happily; ^ — him 

(Aniruddha); — (when) the devotee of Siva, Bana; 


— somehow; — tied up; — Thi>u; 

— (sfcTR^ — by Sri Narada; 3rrFT — 
told; — by the news; — unbounded; ffa: — anger) 

— who became extremely angry on being told the news by Sri 

Narada; (HF) — along with the Yadus; tiw — his 

(Bana’s) city of Sonitapura; — didst besiege. 

4. Aniruddha who lived happily in the virgin’s 
quarters with his beloved, was somehow (with great 
difficulty) caught and tied up by Bana. Thou didst then 
go and lay siege to his city of Sonitapura along with the 
Yadus who were extremely angry on being told the news 
(of the tying up of Aniruddha) by Sri Narada. 

Metre — Sikharini 

yiql« I 4 15PT TO 
wrartf 3Fft 5TTTPT ^qi^H 

|| ^ 


3TTT — of that (Bana); ^TPTRT: — the protector of the city; 

— (oO the dear daughter 
of the mountain; — consort) —Lord Siva; : fR — with 

his army of Bhutas; — the Yadava army; 3T$T]| — fearlessly; 

— blocked; H$lMl u i: qi u i: — The very strong Bana; 

— quickly; — with Yuyudhana (Satyaki); — Lord 

Skanda; Hyi’i — with Pradyumna; — fought; ^ — 

Thou also; HTfPTT — with Siva, the destroyer of the 3 Puras; T^TTT 

— wert engaged (in fight). 

5. Lord Siva, the protector of Bana’s city, fearlessly 
blocked the Yadava army with his army of Bhutas. The 


very strong Bana fought with Satyaki, Lord Skanda with 
Pradyumna and Thou with Siva, the destroyer of the 3 


^TT ^ftrTT: JPTfarTT: I 

7T ^TF 1 ^ Hqftq II \ 

PregT?tW^ - (Pres — blocked or repulsed; 3T?hlWlftl — 
all weapons) — all of whose weapons were repulsed; — 

(when) Siva; TFT 3iH u l — by Thy weapon ( ■Hi6'iI , 4*1^ — 
became unconscious; ’J?TT: — the Bhutas; 4lrii: Sjdl: — fled in fear; 

<1 • — the leaders among the Pramatha (those who attend 
on Siva); SPrfspTT: — were crushed; ^^T^TT^TP^- — by the arrows 
of Kusumasara (Pradyumna); ^ — Skanda also; HO^b^d 

— was defeated; <hPdd: — the minister (of Bana); H: — 

that Kumbhanda; dHd — by Balarama; — like a new 

pot; 3TT^ — was quickly smashed. 

6. When Siva, whose weapons were all repulsed, was 
rendered unconscious by Thy Mohanastra, the Bhutas 
fled in fear and the leaders of the Pramathaganas were 
all crushed. Skanda was defeated by the arrows of 
Pradyumna and Kumbhanda, Bana’s minister, was 
smashed like a new pot by Balarama. 

Note : Pradyumna is called Kusumasara—one whose arrows are 
flowers—since he is Kamadeva reborn. 

Metre — Sragdhara 

qiMIHI q¥$Tr=TT 

^ TFpft ^iMlrH^lAivyclR r^vjvrcJ^ui | 


fTFft frjrqiSST fq^m H \3^Tt5^TT^ 

rtSnTfTfacRTTsft ^ il % tf?CT: || » 

3T«T — Then; ^ihmi T¥?R*n — with 500 bows; — (when) 
Bana; 3^ — came, attacking vigorously; f&^rrA — his 
bows breaking; — returned without anything; ^Acr 

^TTfrT: — the head of the Saiva fever who came; — by 

Thy (Vaisnava) fever; — immediately; ^i^qft — was 

tormented; 3T*T — then; IflFft ^T: — that (Saiva) fever who had 
become enlightened; — having praised Thee; TT — 

to those who sing Thy excellences; — giving freedom 

from fear; ^RTT^ — went back; tt%\- — the devotees of Rudra; 3PrT: 
ITR^nT: — though having knowledge in their minds; ^TRTTT 

— because of the preponderance of Tamoguna; TRT — mostly; 
OsrA^ci: j% _ are performers of cruel deeds. 

7. Thereafter, Bana came to attack Thee with 500 
bows, but had to retreat when his bows were broken. The 
head of the Saiva fever who came to fight was defeated 
by Thy Vaisnava fever. Then Saiva fever, who had come 
to realise Thy greatness, praised Thee and went back, 
conferring immunity from Saiva fever on all those who 
sing Thy excellences. The devotees of Rudra are mostly 
seen to be ferocious because of the preponderance of 
Tamoguna, even though they have knowledge within 

STUT HRnpfftT <fTTf*rofrTcT ^Nlfed^d 

Rnfa rTfopi <T 

tyWI dgrlMM) RnnpTPPT: bieln: || C 



?— Because of the defect of arrogance; 3Tf^frTd — 
who attacked again; — who was ferocious, having 

various kinds of weapons; 3I U I — Bana; Pi ^*11 $1 q si q — (Pic|m — 
cut off; — all; TTO — hands, or defects) — one whose hands 
were all cut off; or whose defects were all removed; — 

making; hR; — immediately; ^ l ^ U| — by Lord Siva who 

realised (that he and Thou wert the same in essence); ^M'flci: — 
being praised; — at his (Siva’s) request; clfrtn ?f — him 

(Bana) who was devoted to him (Siva); ^PTtT- — who 

was left with two arms on each side; PWT — letting him off, 

free from fear; — being honoured by him; (Bana); 

lPl6£: — along with Aniruddha; — (and) with Usha; 

Pl^4j< ^TH: — Thou didst go to Thy city (Dvaraka). 

8. Because of his arrogance, Bana attacked Thee 
again ferociously with all his weapons. Thou didst cut 
off all his hands (except two on each side) (or didst make 
him free from all defects). Immediately, Thou wert 
praised by Lord Siva who realised (that he and Thou 
wert the same in essence). At Lord Siva’s request Thou 
didst let off Bana who was left with only two arms on 
each side. Thou wert then honoured by Bana and didst 
leave for Thy city, Dvaraka along with Aniruddha and 

Metre — Sikharini 

*PT I 

fafa PlRviPia 


mqq — Indra, indeed; — again and again; 

3t> u i — Varuna when he kidnapped Nanda; qifli'fldl qq — Yama 
by bringing back Thy Guru’s son; 5355141^ — by drinking up the 
forest fire; — the friend of Vayu (Agni); fafa — 

Brahma when he stole the calves; fF 3TWFT qq? — here in the fight 
against Bana; — Siva; 3TM: — Thou, didst defeat; cT^[ — 

therefore; (^) fcPtf — O Lord; ^ 3TTT 3iqru<: — this (Krsna) 

incarnation of Thine; jTqfrT _— wins by excelling all. 


9. Thou didst defeat . Indra several times, Varuna 
when he kidnapped Nandagopa, Yama by bringing back 
the dead son of Thy Guru, Agni by devouring the forest 
fire, Brahma when he stole the calves and Siva in this 
fight against Banasura. Therefore, O Lord, this Krsna 
incarnation of Thine wins by excelling all. 

Metre — Drutavilambita 


— Because of the anger of a holy man; 

— chameleon; form) — who had got the form of 

a chameleon; , J 4 I'J4 — king Nrga; Idlqqmq — to heaven; 3ii44d 

— sending; Pui — among Thy own people; f?TTT^HPn — 

supreme devotion to holy men; Tqf^?TT — instructing; (t?) *Tqq s <rT 

— O Lord of Guruvayur! qt Hlig — protect me. 

10. Thou didst send to heaven king Nrga who had 
been changed into a chameleon by the curse of a holy 
man and didst instruct Thy own people about the 
greatness of supreme devotion to holy men. O Lord of 
Guruvayur, deign to protect me. 



Note : King Nrga had gifted a cow to a holy man. That cow got 
mixed up with other cows and the king, without knowing, gifted the 
same cow to another holy man. The holy man to whom it had been 
gifted earlier became angry and as a result of- his curse the king 
became a chameleon. This Puranic story is intended to teach that 
any offence against a holy man, even through inadvertence, is 
fraught with serious consequences- 

Dasaka 83 

The slaying of Paundraka, etc. 

Bh. X chs. 65 to 68 are condensed in this dasaka. 

Metre — Vasantatilaka 

ft* HWffl 

3R — Then; <1*1 — when Balarama had gone to 

Gokula; — was engaged in sporting with the damsels; 

— (and) was intoxicated with liquor; — 

(fpT — (when) called; — which did not come; — 

subduing Yamuna) had subdued the Yamuna river which did not 

come (to him) when called; H^TrnrfrT — was sporting happily; 

— Paundraka Vasudeva, — misled by 

the advice of his (sycophant) courtiers; — to Thee; — a 
messenger; — sent. 



1. While Balarama had gone to Gokula and was 
sporting with the damsels there, in a state of intoxication 
he called upon river Yamuna to come to him, and when 
the river did not respond, he subdued it (changed its 
course, for the convenience of water sports). During that 
time one Paundraka Vasudeva (the king of Karusa) sent 
a messenger to Thee, on the advice of his sycophant 

Note: Perhaps the first portion of this verse is a poetic way of 
saying that Balarama got a canal constructed from the Yamuna to 


fan i 

xirqu'q rnf^T SIT^T 3uf aiTalA r^T 

^ _ “On this earth; 3T? HKNU|: — I, Narayana; 

3ll^H — have descended (as an ipcarnation); 3tfT — you also; 
H l *H u lI— my emblems (conch, discus, etc); f&eT —seem 

to be bearing; <ll'H — giving them up; Bt ?K U I U"5T — 

surrender to me”; ffr — thus; ^ct- — the messenger; 7PTFIT — in 
the assembly; 6 Rid: — laughed at by all; bTT TPIT? — said 

to Thee. 

2. The messenger told Thee in the assembly, to the 
amusement of all present, (on behalf of Paundraka) — 
“I, Narayana, have taken an incarnation on this earth. 
It appears that you are also bearing my emblems (such 
as conch, discus, etc). Giving up all these, come and 
surrender to me”. 




fafl h1 u s+I<4H | 

II \ 

3T*! — Then; ^ <4in^Pi — when the messenger had left; ST — 
Thou; — along with an army of Yadavas; ^ITTI: — 

going; — on the chest; TT^T — by a burn; <t>c1IS;<t> — mark 

(like the Srivatsa) made; 3Mc*t^q^f|cb1f<l*r — with a costly 
Kaustubha; — with fish-shaped ear-ornaments 

and yellow robe; 4)*»§ch)<J — the body of Paundraka; 

— didst see. 

3. Then, after the messenger had left, Thou didst go (to 
Paundraka’s capital) along with an army of Yadavas. 
There Thou didst see Paundraka who had a mark (like 
the Srivatsa) on his chest, made with a heated rod and 
was wearing a costly jewel (supposed to be Kaustubha), 
fish-shaped ear-ornaments and yellow robe. 


xRrfifa ^PTf^T ^TTFT 


^MRTTT — (3TRTH — iron) — Made of black iron; PlvJl^sN* 
— his own Sudarsana; 3TFIcT: — who threw 3TFT — his 
(Paundraka’s) head; — (TOR?f — the fire of 

cosmic destruction; — sparks of; — which emitted); 

— with (Thy) Sudarsana; — didst cut off; 3TTT #TT 

^ — his army also; — didst crush; df^TT^rf^FTftR: — 


the head of his friend, the king of kasi also; "cTcEsf _ didst 

hurl into kasi. 

4. When he threw his own Sudarsana made of black 
iron, Thou didst cut off his head with Thy Sudarsana 
which emitted sparks of the fire of cosmic destruction. 
Thou didst also crush his army and didst hurl the head 
of his friend, the king of Kasi into Kasi. 

ffrT H: I 

|| ^ 

— (or vJll^dH) — Because of stupidity; $l<'i*i f )<l 3tfT — 
and on the advice of immature persons; f^T — it appears; 3T? d/T 
— “1 myself; — (am) Sri Vasudeva”; ffrT — thus; f^T 

^qfrT: — who had the firm belief since long; H: — he 
(Paundraka); — because of the thought of identity w ith 

Thee; CfT — union (with Thee) itself; T Trf : 3PJ3 — attained; 

<jc£d — whose good deeds; ffrT — are of what kind; =Fc 
H I-H — who indeed; Jwll -* — can know! 

5. Believing himself for a long time to be Vasudeva 
himself, though out of stupidity and on the advice of 
immature persons, he had developed a feeling of identity 
with Thee and therefore attained union with Thee 
(Sayujya). Who indeed can know who has what merit 
(acquired by past good deeds)! 




m ^fmrr^T: <TTT: — Then, the son of the king 

of Kasi; named Sudaksina; — worshipping Lord Siva; 

— against Thee; fafferrrf*T3TT: — (Rlfen: — performed; 
— black magic); — having employed some magical spells; 
TTffT chr^MM — an evil spirit in the form of fiTe, named Krtya; 
«u u K' J llfrt'*fi^': — along with some Bhutas (attendants of 

Lord Siva) who were very much frightened by (Thy) battle against 
Bana (in which they were routed); _ (and) who were 

brought round (to support him) with great difficulty SP^PpTT — 

6. Then Sudaksina, the son of the king of Kasi, 
propitiated Lord Siva and, by employing some magical 
spells, released an evil spirit named Krtya in the form of 
fire against Thee along with some Bhutas who were very 
much frightened by Thy fight against Bana and who 
were persuaded with great difficulty to support him 

ni«x*tioi'=K«ii+iRg« TtFcfi 

fr*TT fcWlcKI g5facfrsfa <flt: I ’ 

^ ^fpTrft c^ 

TT®^nTT^ fcJflBl'jN || « 

ni?iMHi u i^< u l 1 — (nlH — palm tree; wH! u l — like) — with legs 
like palm trees; — who was scorching everything; ^TT 

— Krtya; facHlcKf — seeing; — by the frightened 

citizens; 3^TcT: 3Tf^ — though informed about; (t) — O 

Lord; — Thou; : — from a game of dice; f^T^T '^ft ^f?RT: 


— without moving in the least; 'TTSTry tbleMfb — the Sudarsana 
which was near Thee; faTTHfjfa — didst release immediately. 

7. Seeing Krtya, with legs as big as palm trees, which 
was burning down everything, the frightened citizens 
rushed and informed Thee. Without moving in the least 
from the game of dice (which Thou wert playing), Thou 
didst immediately release Thy Sudarsana which was near 

FT %frT | 

— Which is of immeasurable brilliance; W^^TFFlt — 
Thy great weapon; 3P<UHd[d — dashing towards it; mT^rTl — the 
terrible Krtya; FT FT FfcT fd^ddrfl — was running away shouting oh, 
oh; <Hl<3 — in anger; 3T^ff<1 u l^Rcd — (3T^f^prt — improper) — 
who had done an improper deed; TT TTTS* 1 ^ — that Sudaksina; 
4^1 ^ <3^1 — burnt down; — the Sudarsana; TiTfSi 4.0 Stf'T — 
Kasi also; ^Tm'^fKT — burnt down. 

8. When Thy great weapon of immeasurable 
brilliance advanced towards it, the ferocious Krtya ran 
away shouting in distress. In great anger it burnt down 
Sudaksina who had done an improper deed (in using 
Krtya against the Lord and not for the purpose for 
which it was given to him by Lord Siva). Thy Sudarsana 
burnt down the city of Kasi also. 

Metre — Harini 

H ^ TSTfaTft ^ThT^frT: ^TT 

rTC $ 5TT , <$ tT^T 7TW: I 



5TfefrT Hf?RT TO rRTScT: || ^ 

’JtT — Long ago (during Thy incarnation as Rama); TSlhlrl — 
in killing Ravana and others; ^dh^fd: — who had helped (Thee); 
H: *T~f fqfd^: — that famous Vivida; t^rldl — by Thy part- 
incarnation; tTRJ — to meet with death; rRT <J — then (during 
> Thy incarnation as Krsna); ^TT: — taking on the role of a 

wicked person; TTTTTf^: — as a minister of Narakasura; 

*PR — causing suffering to the people; d'Kifni'i — near the town 
(of Dvaraka); 5feHT — with Balarama; — fighting; 3ffefrT — 
in a trice; 3TST — with ease; — being hit with the palm; 

nmn — fell (dead). 

9. Long ago (during Thy incarnation as Rama), 
Vivida, who had helped Thee to kill the demons, desired 
to meet with death at the hands of a part-incarnation of 
Thine. During Thy incarnation as Krsna he was born as 
a wicked person and, as a minister of Narakasura, he 
caused much suffering to the people. He fought with 
Balarama near Dvaraka and was killed with ease by 
Balarama by a blow with the palm of his hand. 

Metre — Sragdhara 

tT rt 5*19 hr mqviM || i ° 

<n1<.oq^4ie<. u iPi<tPid — Who was kept in captivity (by the 
Kauravas) for abducting Laksana, the daughter of Duryodhana; 

— Samba (the son of Jambavati); *TTW: <IH: 



— Balarama, who went (to Hastinapura) to conciliate the Kurus; 

— at the words of the 
Kauravas — Tfa — in anger; — lifted up; <t>R’1 < k: — 

Hastinapura); —released;^ —they (Kauravas); 

— by the Pandavas; — are to be killed; ffrT — thus 

(deciding); rf — Thou; — then; — the Yadava army; 

*T — didst not send; (^) — O Lord of Guruvayur; 

— whose Lila (sportive activities) cannot be understood; 
rf cdt — that Thee; cTPT9i I ■tO — for "the removal of sufferings; 

— 1 worship. 

10. Balarama went to Hastinapura to conciliate the 
Kauravas who held in captivity Samba who had 
abducted Duryodhana’s daughter Laksana, but 
infuriated by their talk he lifted up Hastinapura and 
released Samba. Deciding that the Kauravas should be 
killed by the Pandavas, Thou didst not then send the 
Yadava army there. O Lord of Guruvayur, whose divine 
sports cannot be understood, I pray to Thee for the 
eradication of my sufferings. 

Dasaka 84 

|| II 

Pilgrimage to Samantapancaka 

Bh X. chs. 82, 83 & 84 are condensed in this dasaka. 

Metre — Puspitagra 



3PT — Then; — once; - (rTTd — sun; 

MFT — eclipse) — at the time of a solar eclipse; — 

Krtavarma and Aniruddha; — the son of Pradyumna, who 

was Kamadeva) — leaving in (in charge of) the city 

(Dvaraka); — accompanied by Yadavas and their 

womenfolk; — the holy spot known as 

Samantapancaka; tf^PId: srffr — Thou didst go to. 

1. Once, at the time of a solar eclipse,’ Thou didst go 
to the holy spot known as Samantapaftcaka 
accompanied by Yadavas and their womenfolk, leaving 
Krtavarma and Aniruddha in charge of Dvaraka. 

Note: It may be recalled that Parasurama had filled this place 
with the blood of the kings whom he killed. 

«l§cU«HdlfadU tT^T RlRHvrtl tfafcfcm | 

dj 3 TRt — Thou also; — there; d^dTjTT%rTFT — for the 
good of large numbers of people; RtRlH^ — performing ablutions; 
cfmcfa — those sacred waters; 'll*) — sanctifying; 

fe'^lumR^cWfcjTHi^T: - (fs^FM — to groups of holy men; 

— given away; RtrKlRT: — large quantities of money, etc) 
— giving away large quantities of money, etc, to many holy men; 

— with friends like the Kauravas, Pandavas, etc, 
HTTRTcTSTT: — didst mix. 

2. Thou also didst perform ablutions there and didst 
thereby sanctify those sacred waters, for the good of 
large numbers of people and didst give away large 
quantities of money and other wealth to many holy men. 
Thou didst then spend time in the company of Thy 
friends like the Kauravas, Pandavas and others. 



Non?: See Narada Bhakti Sutras — No. 69 — 

— holy men sanctify the places of pilgrimage by 
their presence. See also Bhagavata I. 13.10. 

tra ^ ^TtTFjT^: H^rTT ^<$11 I 

nretffcPTTTT — Who was very much devoted to Thee; 
*3^ — Draupadi; TT ^ Adi — mixing with Thy 

wives; rT^toci^lgRiy-cKlt: - (cTc^rT - told by them; 

— Thy methods of carrying them away); 
SF^ltVAtf^T: FR — along with other women; — was 

very much delighted. 

3. Draupadi, who was very much devoted to Thee, 
mixed freely with Thy wives and, along with other 
women, she heard with great delight their narration of 
how each of them was carried away by Thee. 

(t) — O Lord! — Thou; d^ R — thereafter; j i1hm 

frftw — seeing the Gopas; — with great joy; TWR 

— going near; HldfAcdi — (and) honouring; 

— (f^TTT — very long; Rue — separation; — suffering; 

3l^‘<<aT: — thin bodies) — who had become very thin because of 
the grief caused by long separation; — the Gopikas; HTTf 

— with joy; 3T^TTCTT: — didst approach. 

4. O Lord! Thereafter Thou didst go to the Gopas 
with great joy and honour them and didst joyfully 
approach the Gopikas who had become emaciated 



because of the grief caused by long separation from 

fTOfc t-T | 

3lfrKfNR*JcM<b^f)<£ qft^Tf^rTt ^ || ^ 

4iq(fl?lu|'|nH<3'l — Because of the extreme joy of seeing Thee; 
tPjfacPTHftf - — completely removed;. *TR: — 

annoyance; fTT — from whose hearts) from whose hearts all 
annoyance had been completely removed; — of the 

beautiful women; - (srfrTTTT — intense 

love; — which had become untied; tfc^pflcw — blouses) — 

whose blouses had become untied (due to their bosoms expanding) 
out of intense love (for Thee); i Tf^RTfUrft — — 

familiarity; §61 tK — extremely dear) which were extremely dear 
because of old familiarity; — in the breasts; flnR ^ — 

Thou didst become absorbed immediately. 

5. Because of the extreme joy which they felt on 
seeing Thee, their annoyance at Thy having remained 
away for a long time was completely removed from the 
hearts of those beautiful women. Their blouses burst 
open due to the bosoms expanding out of intense love 
for Thee. Thou didst then become absorbed in their 
bosoms which were extremely dear to Thee because of 
old familiarity. 


^frT ^ifnlqq?TT RiRf<r3 || \ 

—- “Again and again; — which happened; 

— conflicts with enemies; f^P^TT — so much 
delay; ^ — has happened on my part”; ffrf — saying thus; 



— when Thou; — didst embrace; TTRt^tT — 

Radha; ST3? 3iRifqci3TT — being immediately overwhelmed; Riffled 
— did become absorbed. 

6. When Thou didst embrace Radha telling her that 
Thou wert delayed so long because of the conflicts with 
enemies which took place again and again, she was 
overwhelmed and became totally absorbed in Thee. 

fh Tlffr faqro ^T*I I 

rt^T — Then; — in privacy; rTT: *— them (the Gopikas); 

— free from the pangs of separation; f^TRT — 
making; 3R? m 317^1 — “1 am the Supreme Bliss - 

Consciousness (Brahman); the Indwelling Self of all beings; ?fcT — 
thus; ^dRi — in your hearts; Fgc frq' — let it dawn very 

clearly”; ffrT — in this way; — the knowledge of the 

Reality; — Thou didst give. 

7. Then, in privacy, Thou didst give them the 
knowledge of the Reality by telling them, “I am 
the Supreme Bliss - Consciousness (Brahman), the 
Indwelling self of all beings; let this knowledge dawn 
very clearly in your hearts” and didst make them free 
from the pangs of separation. 

foroPT: TfcRft I 

<TT $ rTTOT II ^ 

— Previously; — by the advice of Uddhava; 

faqbi: — separation; ftvRf’T — to a little extent; Q<sKeiHRRtftpT: — 
mixed with joy; — became; 3l^cl : TT ^ — after this 

(instruction by Thee) however; rTTHT — to them; 'Hqcjjqrdmi — the 


very thought of Thee; — the Supreme Bliss of union; 

— became. 

8. Previously, as a result of the advice of Uddhava, 
even in separation (from Thee) there was a small element 
of joy (along with sorrow). After this instruction by 
Thee, however, the mere thought of Thee made them 
experience the Supreme Bliss of union with Thee. 

falT I 

frfrT fafa? $*TTnTt || ^ 

— Then; fan — by Thy father; ^farT?l*tN — for 
atonement of sins; y'TMilA — about the auspicious rites; 

— being asked; — by the assembly of great sages; n=lRl 

Bfrt — Thou being there; f? fa — what is the need of 

other rites; ffd — thus; 3tfa — though they laughed; cKT 

— then; — that (Vasudeva); 'Mlfan: — was made to perform 

9. The great sages who had assembled there were 
asked by Thy father what auspicious rites should be 
performed for the atonement of sins. They laughed, 
asking what was the need for such rites when Thou 
Thyself wert there (as his son); but all the same 
performed sacrifices on his behalf. 

prefer f^rrw^ ^ *fhrr: i 

|| °i o 

—With delighted friends; — (when) 

the very big sacrifice; — was being performed; T fPTT: 

^ — the Gopas, along with (others) ^3FR%dT: — were 
honoured by the Yadavas; — for three months; ^ 



— as in the days past; — the joy of Thy company; 

— experienced. 

10. When the very big Yajna was being performed, 
in which Thy friends participated with delight, the 
Gopas stayed for three months, honoured by the 
Yadavas and enjoyed the delight of Thy company, as in 
days gone by. 

5T^Tf^T : ^ 5TTRT: q# *TT || °i 

oTTTqTRq — At the time of departure; — going to 

Radha; — tightly embracing; cflcHstei — free from all 

sorrow; — seeing her; 5TTTTTST^ — with a delighted heart; 

qt PRTTTT: — Thou didst go to Dvaraka; (t) — O Lord 

of Guruvayur! tft mfg — save me from ailments. 

11. At the time of departure, Thou didst go-to Radha 
and, holding her in a tight embrace. Thou didst see that 
she was free from all sorrow. Thou didst then go to 
Dvaraka with a delighted heart. O Lord of Guruvayur, 
save me from all my ailments. 

Dasaka 85 

|| TTTRT«T^t^Nrq II 
The Slaying of Jarasandha 
Metre — Prthvi 

This dasaka is based on Bh. X. chs 70 to 75. 

dm H'I'MTh-1 



H *TFTO<HWfa ^^THT II 1 

(t) f?T — O Lord! fRT: — Then; ^^J^JrTT — by the king of 
Magadha (Jarasandha); fa < fa <fa (f^f$T<T — (fa< fa <1 — by 
detention for long; fi^farT — were very much tormented);', i i J i» l fTr 
— of kings; $ldlkich^dl^dfed4 — 20,800; WWmvm % — to 
Thee, the refuge of the helpless; — some man (as 

messenger); Mlf^lTd — sent; ^WT —why say much! 

^ — the slaying of the king of Magadha alone; — prayed 


1. O Lord! Then, the 20,800 kings who were greatly 
tormented by Jarasandha by being kept in prison for a 
very long period, sent a messenger to Thee, the sole 
refuge of the helpless. Why say much! They prayed for 
the slaying of Jarasandha. 

Note : — 800; *£cT — along with; q.cifad^l — twice ten 

thousand i.e. 20,000 i.e.20,800. 

?T^J ^iKq)4)Rni- 

fa Rwl 5^ < I 

Rrt: fR II * 

^rf^TPT^t — Against Jarasandha; PPTRJ: — desiring to go (to 
attack); cTT'J — meanwhile; — told about by Narada; 

— the preparations of Yudhisthira for a sacrifice 
(Rajasuya); — being unable to decide which of 

these two should get preference; fass^fas: — in which all enemies 
have to be conquered; STWJYhJ — by the (Rajasuya) sacrifice; 

— both objects can be accomplished; ffrf — thus; ^**3“ 



— Uddhava; — advising; f'Tt: fTR — along with Thy 

people; — to the city of Yudhisthira (Indraprastha); 

— Thou didst go. 

2. When Thou wert intending to march against 
Jarasandha, Narada brought the news that Yudhisthira 
was preparing to perform a Rajasuya sacrifice. Initially 
though Thou wert unable to decide which of these two 
should be given preference, Thou didst ultimately leave 
for Yudhisthira’s capital, Indraprastha, on the advice of 
Uddhava that both the purposes would be achieved by 
the sacrifice in which all enemies have to be conquered. 

Note : Since the Rajasuya can be performed only after 
conquering all enemies, the slaying of Jarasandha would also be 
accomplished thereby. 

ftrr fawn 

WrPlfa TTFm llfeddlH || } 

— Who had grown greatly (in strength) by Thy 
gracious glance; — with his brothers; RtRnrM — 

conquering the earth; T166 — Oh! PlbHHl ftpi — incomparable 
wealth; Tgd — who held; — Dharmaputra; — (when) 

Thou; — along with all Thy wives; (IHHlrl — hadst 

reached (Indraprastha); 3Tf^T — O Lord; — Thee 

who art the servant of Thy devotees; ^PffaT^T — along with Bhima 
and Arjuna; — to Jarasandha; SlfFTTR — sent. 

3. O Lord! When Thou didst reach Indraprastha 
along with all Thy wives, Yudhisthira who had acquired 
incomparable wealth by conquering the whole earth 



with the help of his brothers who had become very 
strong because of Thy gracious glance, sent Thee, who 
art the servant of Thy devotees, to Jarasandha along 
with Bhima and Arjuna. 

fwOcHd fevrlPl^l W Wm I 

h? f^npn faitr: n v 

^ — O Lord — Then; ^T : — you three; is-flftQ'Ji 
— in the guise of Brahmanas; Rlftd —to the city of Girivraja 

(capital of Magadha); J lctl: — going; rf JTPTq — that Jarasandha; 

*Klottq — the festival of a duel; — asked for; td' T — 
Thou, however; — that (Jarasandha) who did not 

have sufficient spiritual merit; — with Bhima; 7TCTFPTT — 

making him fight; fa's'll — along with Arjuna; TTof^^T — 
as one who made kings fight with each other; — merely 

looking on; f^trL — didst stay. 

4. O Lord! Then the three of you went to Girivraja, 
the capital of Jarasandha, disguised as Brahmanas and 
requested Jarasandha for a duel as a festival. Thou didst 
make Jarasandha, who did not have sufficient spiritual 
merit to deserve death at Thy hands, fight with Bhima, 
while Thou, along with Arjuna, didst merely lock on as 
a “Rajayudhva”, i.e. one who makes kings fight with 
each other. 


RlMIcd I 

frtpT ^Mrfld tfrfi <TTT 



H*Ul<}*IcT — Who was displaying his arrogance in that 
violent fight — arrogant) ^cT — the son of Jara 

(Jarasandha); — by means of the hint of splitting 

a twig; — by Bhima; — split into two; PlHIrti — 

throwing down (dead); ’JM'rfH — the (imprisoned) kings; — 

releasing; — happily blessing them; T TTt — 

supreme devotion; FTT^T 5 * _ didst give; *\ ~ though 
free from all desires; — of the earth; — for ruling 

according to Dharma; (f&f$TSf) — didst engage them. 

5. By giving a hint by splitting a twig, Thou didst 
make Bhfma split into two and kill Jarasandha, who in 
his arrogance, was fighting ferociously. Thou didst then 
release the imprisoned kings and, blessing them happily, 
Thou didst not only confer on them supreme devotion, 
but didst also engage them in ruling the earth according 
to Dharma, even though they were absolutely free from 
all desires (for kingdom, etc). 

Note: Jarasandha was born as two vertically split halves. A 
demoness named Jara put the tv\o pieces together and brought him 
up. So he was called Jarasandha. This is also why he could be killed 
only by splitting him vertically. 



«TP^tsrirT: || 5. 

<15^ — Thereafter; — (when) Yudhisthira; 

- (JT?TsT — happy; — 

becoming servants; eid-x’KMdi — all the kings; — filled with) 

— in w'hich all the kings happily took on the role of helpers; 



{1 — ihe Rajasuya sacrifice; — was performing; 

^1rHrl — O Lord of the universe; 3Tf^T — Thou also; 

Jiifqcb — (feoT — holy men; TT — feet; <TTTjT — 
washing) the washing of the feet of holy men etc. — didst 

perform; ; J T T^TFT — of the great king; HF^ffsrfcT: — the height of 
good fortune; — what can sa j ( j a b out j 

6. Thereafter, during the Rajasuya sacrifice 
performed by Yudhisthira, in which all the kings joyfully 
contributed their services, Thou, O Lord of the 
Universe, didst Thyself wash the feet of the holy men. To 
what heights did the good fortune of that great king rise! 

rTrT: FraR+4^1 
f^rrtf H «TRt^3T: | 

cT^T ^ft<T ^ ^ 

'TrT: — Then; flcHch^l — in the sacrificial rite; TTT — the 
important; 3rc^npnf^f*T — worship of the foremost (among those 
present); — considering; — following the 

words of Sahadeva; H* — that Qharmaputra; 

*TTct — to Thee, the soul of the whole universe; 

— joyfully; H^ffT — in the assembly; ^T^rT — performed; cTTT— 
then; — the entire universe with all gods and 

men; dfa — became happy. 

7. Then Dharmaputra, following the suggestion of 
Sahadeva, performed, in that assembly, the ‘Agryapuja’, 
the worship of the foremost among those present, which 
was an important item in the sacrificial rites, in honour 
of Thee, who art the soul of the whole universe. The 



entire universe, including all gods and men, became very 
happy with that. 


uT5: I 

ffrf H £<i*ilfqfl]fl^s+i5ii6Mi- 

: fRWsPJ Miu^dl: || £ 

rTrT: — Then; tmRt — at once; H: — that king of Chedi, 

Sisupala; )JR*J fcl'Or^ — “when so many sages and kings are 

present; cf^ — a cow-herd boy of despicable conduct; 55: 

of?: — which fool; TPtMdld — is honouring? 3H?t — strange”; ffrT 

— thus; ^Rl — on Thee; ^^f^rtfrf — a string of abusive words; 

~i^d*td — spitting out; — holding up his weapons; SilHdld 

—from his seat; T^FtrT^ — jumped up; M^Sdi: — the Pandavas; 
3PJ — him; H*tHdd — rushed towards. 

8. At once Sisupala showered a string of abusive 
words on Thee, such as, “when so many sages and kings 
are present, who is that fool who is honouring this cow¬ 
herd boy of despicable conduct”, and jumped up from 
his seat, holding his weapons aloft. The Pandavas then 
rushed towards him (to attack). 

fagri mfaJT- 

ftTTt l^pWJTT WlRuil I 

RnTTSTTPJ — Thy allies; RRT4 — holding back; ^ — Thou 
Thyself; — which cuts down Asuras; wiR u ii — — 

own; — discus) with Thy discus; — who was 



confronting Thee; rTTT“T7T — of the enemy; ftTT: — the head; 
— didst cut off; - (oT^T — of births; fsRTt 

— three fold; — got) — obtained in the course of three lives; 

rinpc|-rMi — constant thought (of Thee); H: — he whose 

mind had become pure; — which is difficult for even 

Yogis to get; TC ^3 kTT — absolute identity with Thee; — 


9. Holding back Thy allies, the Pandavas, Thou 
didst Thyself cut off the head of the enemy who was 
confronting Thee, with Thy discus which destroys 
Asuras. With his mind purified by the constant thought 
of Thee in three lives (as Hiranyakasipu, Ravana and 
SiSupala) he attained absolute union with Thee, which is 
difficult even for Yogis to get. 

cTcT: yiiVn f^TT 

\5PlfrT vJiqfrT fcqiMHr) I 


TT — Then; fluff'd fbcld< — (when) the great sacrifice; nTTT 
— was got completed by Thee; jTT:.— the people; 
q^lrl — “victory to Dharmaputra”; — victory to 

Krsna; ffrf — proclaiming thus; TTt — returned; tsTT: H: 

— that wicked Duryodhana, however; — at 

the prosperity of his enemies (ttHM: — enemy); *pPRT: — (EftT 

— shaken - by jealousy) — his mind full of jealousy; 

— in front of the assembly hall built by Maya, the architect of the 

Asuras; — mistaking the floor for water and vice- 

versa; 3fy4)d — was perplexed. 



10. When the great sacrifice was got completed by 
Thee, the people left, proclaiming victory to 
Dharmaputra and to Thee. The wicked Duryodhana, 
who was very jealous of the prosperity of his enemies, 
the Pandavas, was perplexed when he mistook the floor 
for water and water for the floor in front of the assembly 
hall built for the Pandavas by Maya, the architect of the 

cT^T 'sfairnfaw 

jhkh xrf% ii 'll 

(?) j 1 »ll4*1 — O Janardana, All-pervading Lord! rl<51 — 

then; ^s^'l'^'ll*fl44T — of Draupadi and Bhima; 3fWT — 

the laughter which arose; — by (Thy) side-long glance; 

— a little; — encouraging; ^TTT'H<Pi< 1 q->nl 

— (SJTT — earth; *IT — burden; f^RT^rft — in removing) — in 
removing the burden on the earth; TFT — then itself; 41 j! TTT 

— sowing the seed; (?) -O Lord of Guruvayur! 

3fl H ^ M Tff^ — save me from (my) ailments. 

11. O Janardana, All-pervading Lord! Then, by 
encouraging a little with Thy side-long glance the 
derisive laughter of Draupadi and Bhima, Thou didst 
sow the seed then itself for ridding the earth of its 
burden. O Lord of Guruvayur! Save me from my 

Note : The use of the name ‘Janardana’ is very appropriate here, 
because one of. the meanings of this name is, according to Sri 
Sankara, “He who oppresses evil men.” The Lord had sown the 



seed for the destruction of the wicked Asuras by encouraging the 
laughter of Draupadi and Bhima, which was one of the causes for 
Duryodhana's enmity to them and ultimately for the Mahabharata 

Dasaka 86 

Slaying of Salva and the Bharata war. 

Metre — Sragdhara 

Bh. X. chs 76 to 79 are summarised here. 


^ H *rnft 3TrfrT 

HCJMfri ifl«fi 4 

dWWM spTnT oZTJTfa ^ fRT: H^?Tr^TnT: II 'i 

^t>*f||qqi^ — During the wedding of Rukmini; — 

who was defeated by the Yadava army; F 6H«T- — that Salva; 

— from Lord Siva; ?fhT Rihm — an aerial car called 
Saubha; — getting; HI41 — being one with magical powers; 

TFT TTTfcT — when Thou wert residing in Indraprastha; 
rctr^^l — Thy city, Dvaraka; F^HTS'^TTcJ — attacked; — 

Pradyumna; — with the entire Yadava army; cT 

— resisting him; TFT 3PTPT — his minister; — the 

very valorous; ^HH — Dyuman; — killed; HTT- T — and 

the battle; FTf^TTTirRT: — twentyseven days; — lasted. 

1. Salva, who was defeated by the Yadava army 
during the wedding of Rukmini, having obtained an 



aerial car named Saubha from Lord Siva and being 
possessed of magical powers, attacked Dvaraka when 
Thou wert in Indraprastha. Pradyumna, with the entire 
Yadava army, resisted the attack and killed his valorous 
minister Dyuman. The battle lasted for twentyseven 

cTTTrR TPT?TT?ft rdRd^RT: 

w FT ^ I 

HNIdld ^ ^dFdrd^lft SPTP} 

ifflirfallgtfl cTf^TWTrT ^TTF II * 

mqq — Then; rR — Thou; TTRSTTCft — along with Balarama; 
rctRri JHUr|: — reaching quickly; — whose army 

had been almost destroyed; R RmST — that owner of Saubha; 

— didst confront; FT: R — and he; RRRT — with his mace; 
^ $TT^ — Thy bow Sarnga; 3Tff?N<j - knocked down; 3tfT 
RR ^FR : — and in front of Thee; HNMM - the likeness of Thy 
father, created by magic; — killed; RFf — that; RRT 3ffT 

— even by Thee; §T°TTsf — for an instant; R RfTTfR — was not 
understood; ffrT PR 3TTt|: — so some say; RFT ?R 3TRRR — this 
canard; RTTR: PR — Vyasa himself; — has rejected. 

2. Thou didst reach there quickly along with 
Balarama and didst confront Salva whose army had 
already been almost completely destroyed. Salva 
knocked down Thy bow Scirnga with his mace and, 
making a likeness of Thy father by magic, killed it. Some 
say that even Thou didst not understand for a moment 
that, it was only an illusion, but Vyasa himself has 
rejected this canard. 



hH n4r$fa$jrofM ht^sPt 

uftn^rl c^cf^: «H«TR^TrasW^^I<l # I 
+iH)<cwi ??rtsHT^T 4 (« m ^ 

^ fgf^T pini ^t^TTmsgrnr: 11 \ 

fft*T — Saubha; TTT^htfT — crushed to powder by Thy mace; 
'i^cbPHsft — into the ocean; ftP<^T — throwing; — 

immediately; <blH 3rfT — (when) Salva also; *tfb u l J^r) — was 
beheaded with Thy discus; TTTT^fT: — Dantavaktra; JJTPT srf^PTTT 

— violently attacking; ft — Thee; T TTT 3P2pr3rpT — hit with his 

mace; 3Tflt 3Tft — that repository of good deeds also; 

cblnh+m — with Thy mace kaumodaki; FT: — was killed; TejcH 

— like SiSupala; O^N WIM^1 — he attained union with Thee; 
iOTT: — this incarnation; 'Jrf c^Ri ^cMPdl — who had since 
long fixed their minds on Thee; FT^Nt — of all those; TT^fWT^: — 
was for the liberation. 

3. Crushing to powder the aerial car Saubha with 
Thy mace and throwing it into the ocean, Thou didst 
immediately behead Saha with Thy discus. On 
Dantavaktra then attacking Thee violently and hitting 
Thee with his mace, Thou didst kill that repository of 
good deeds with Thy mace Kaumodaki. Like SiSupala he 
also attained union with Thee. This incarnation of 
Thine was intended to give liberation to all those who 
had since long fixed their minds on Thee. 

r^NlHS*T jTTT fNdN I: 

WT^T: ?TTWT^ SnF* || Y 



— Thereafter; ft — (when) Thou; 3fFTTcT — hadst gone 
back (to Dvaraka); — in the Kaurava assembly; ^rilrl TTT 

— in the fraudulent game of dice which took place; TTrlTTI: 

— who was dragged in (by the hair); — (and) who was 

crying; ^JTfT^^TT: — of Draupadi; ^cHmi — the robe; — 

with compassion; SFFftT — endless; Sf^fT — didst make; 3T*f — 
Then; 3*llnl — in the forest; 

— (SithtI — when the food was over; — who 

came; ci11 — of the sage who was a part-incarnation.of 

Siva; ^Rbrl<41 — who was frightened (of being cursed); sIheji — by 
Draupadi; faPdci: — being thought of); TP<T: — (Thou) reaching 
there; — some leaf dish left over; STS'TJ — eating; 

— all the sages; — fully satisfied; ST^JT: — didst make. 

4. When Thou hadst gone back to Dvaraka, a 
fraudulent game of dice took place in the Kaurava 
assembly to which Draupadi was brought dragged (by 
the hair), crying. Thou didst then, with great 
compassion, make her robe endless. Then again, when 
Draupadi thought of Thee, frightened by the possibility 
of a curse from Durvasa, a part-incarnation of Siva, 
who came when the food was over, Thou didst at once 
reach there and, by eating some leaf dish left over, didst 
make Durvasa and all the sages accompanying him, feel 
appeased of hunger. 

Note : — a fraudulent game of dice; T'T — game of dice. 

^«WmS«T fawfir flfrT rq*ta: 

STTfr*I: M|Ugqi«T^ | 




3T*T — Thereafter; — during the preparation for the 

war; — consultations; Phi Hfd fffri — were in progress; 

— by Arjuna; trg;: — Thou alone; — being desired; 

— to Duryodhana; — giving (Thy) army; TpjTTPf — for 

the Pandavas; — as an emissary; 3PPT: — didst go 

to Hastinapura; — honoured by Bhisma, Drona 

and others; cT^ dd'l <9<j — Thy words indeed; 4 tU^ u i — 

being rejected by Duryodhana; ^Pieiqftl — in that assembly of 
sages; oqi<|uq^ — revealing Thy Cosmic form; 

MfaRtrqi — shaking the whole city; ^TTnTT: 3f^: — didst return. 

5. Then, during the preparation for war, when 
consultations were in progress, Arjuna desired to have 
Thee alone on his side. Thou didst give Thy entire army 
to Duryodhana. Thou didst then go to Hastinapura as 
an emissary of the Pandavas. Though Thy words were 
honoured by Bhisma, Drona and others, they were 

rejected by Duryodhana. Thou didst then reveal Thy 
Cosmic form in that assembly of sages and, thus 

shaking the whole city, Thou didst return. 

fawfag ^ 

ft& cT cftw tftt ft™ tT^tsW^T | 

^ SnTT 5Tt^T H^ftrllrHI 

^fcT JTffinRVflT II ^ 

(t) — O Krsna! — Thou indeed; fa^Tt: — as 

Arjuna’s charioteer; — at the commencement of the battle; 

T ct — that warrior; — about killing relations; — 

who was filled with pity; — (and so) was very sad; — 

seeing; — “O friend; ^ f$> — what is this! 3T*T STTWT — 

this self; — is eternal and only one; 3TT ^ — then 



who is the slain? 5*ni 35: — who is the slayer? — therefore; f? 

— now; — the fear of killing; — giving up; 

3iRaic*n — with your mind devoted to me; — this 

righteous war; — carry out”; ifrf — saying thus; 

— showing Thy Cosmic form; — didst bring him to 

a balanced state of mind. 

6 . O Krsna! Thou didst act as Arjuna’s charioteer 
and advise that warrior who was feeling very sad at the 
commencement of the battle because of pity for those 
relations whom he would have to kill, telling him, “O 
friend, why do you grieve so? This self is eternal and is 
only one; who is the slain and who the slayer? Giving up 
the fear of killing and with your mind devoted to me, 
fight this righteous war.” Thou didst show him Thy 
Cosmic form and didst bring him back to a balanced 
state of mind. 

Note: The entire Gita is summarised beautifully in this one 

fcm ibtrcmfriai 35ta?n*ft- 

II « 

3T*t — Then; H^TTtTFf —(when) Bhisma, the greatest of 

devotees; TT STTffrPTT$ 43d — intent trnly on Thy mission of 
reducing the burden on the earth; Plcq — everyday; 

— more than 10,000; was destroying; 'TT*f 

g — and Arjuna; — was exhausted; cST — Thou; 

— the vow not to take up arms; Pui6<3. — 
discarding; — as if in anger; 3Tft^T — the great discus; 



— holding; STT^N'l — running; cT '1clf$Ktl — him (Bhisma) 
with bowed head; — (and) with the palms joined in 

salutation; — seeing; — then; — in great joy; 

STTFTT: — didst return. 

7. Then, when Bhisma, who was also intent on 
carrying out Thy mission of reducing the burden (of the 
unrighteous) on the earth, was killing more than 10,000 
persons everyday and when Arjuna had also become 
exhausted by the fighting, Thou didst rush towards 
Bhisma, holding Thy discus and pretending anger. But 
on seeing Bhisma standing with bowed head and joined 
palms, Thou didst return in great joy. 

Note : Krsna was very happy that, even though his own vow not 
to take up arms was broken, his devotee’s (Bhisma’s) vow that he 
would make Krsna take up arms was fulfilled. See Bh I, 9.37, where 
Bhisma says— “Breaking His own vow in order to make my vow 
true, Sri Krsna jumped down from the chariot, like a lion that 
pounces upon an«elephant and rushed towards me with the discus 
in His hand, the earth trembling under His feet and His upper 
garment falling down on the ground.” 

^5 3FTFT 

ssrft qft rafts sfe *tsr TFSSHFraftft 

77'f — In the fight against Drona; gRnftK* 

— (sRrHI — on an elephant; f^TT- — firmly seated; — 

fighting; — by Bhagadatta; — discharged); <3^131^ 

— the Narayana missile; — Thou didst receive on Thy 

chest; — hiding with the discus; 

if^TFT: — the rays of the sun) — the king of Sindhu 



Jayadratha; — didst get him killed (by Arjuna); — 

(when) the Naga missile; ^'-*1— was discharged by Kama; f^TfrT 
— the earth; — lowering; TT 3Tf^ — then also; TT*? — 

Arjuna; — with only his head-gear broken; eft' — 

didst save; W1 — Thou; Hi u sqMl — for the Pandavas; *T 

— what didst not do? 

8 . In the fight against Drona, when Bhagadatta, the 
son of Narakasura, who was fighting firmly seated on 
an elephant, discharged the Narayana missile, Thou 
didst receive it on Thy chest (and didst thus save 
Arjuna). By hiding the sun’s rays with Thy discus, Thou 
didst enable Arjuna to kill Jayadratha. When the Naga 
missile was discharged by Kama, Thou didst save 
Arjuna, by lowering the earth so that only his head-gear 
was severed. What didst Thou not do for the Pandavas? 

$cT | 

TOT HldrM T^TT^ 

umivii ^rm: ^ ll % 

— At the commencement of the war; — going 

on a pilgrimage; — that Balarama indeed; Afatf$T 

3T3FT — going to Naimisaranya; — 

(3Hn^lTft — who did not stand up and show respect; — 

killing the Suta); — Then; — his (the Suta’s) son; — 

in his place; — installing; h4Ri — on every full moon and 

new moon day; WST —Valkala (an Asura) who was disturbing 

sacrifices; — killing; HTrirfi^: — completing his 

pilgrimage; TWRT ?TOFrT: — returning towards the end of the war; 
^H^TsTHT 1 ^ — the fight between Bhima and Duryodhana; 

— finding to be unending; ^ ^TTrT: — went to Thy city. 



9. Going away on a pilgrimage at the 
commencement of the war, Balarama went to 
Naimisaranya and after killing a Suta who did not get up 
from his seat and show him respect, installed the Suta’s 
son in his place. Then he killed Valkala, an Asura, who 
was disturbing sacrifices on every full moon and new 
moon day. After completing his pilgrimage, he returned 
towards the end of the war, but finding that the fight 
between Bhima and Duryodhana was unending he went 
away to Thy city, Dvaraka. 

dlgHbi bMgd ^ ^ I 


• • * — (n^*d — sleeping; flI ••" <1 — the sons 

of Draupadi; ^PT^T — killing; 6dRPI — the evil-minded) stlp}| — 
Drona’s son, Asvatthama; — going towards; WT^T 3TTT 

— the Brahmastra discharged by him; cq^ctrqi — at Thy command; 

fcivJW — Arjuna; — stopped; ^ ^ — he also 

took away the crest-jewel; S* 3tfa rT — again; 4l u 5dHI — 

to extinguish the line of the Pan^avas; — when the weapon, 
(discharged again by Asvatthama); — the womb of Uttara; 

nfct?Tfa — entered; (t) — O Lord; W — Thou; 3T^^TT^: 

— of the size of a thumb; qjbHifti: — discus in hand; T3PJ — 

protecting; 6< 3mt: — didst enter the womb, (of Uttara). 

10. Going towards the evil-minded Asvatthama who 
had killed the sleeping sons of Draupadi, Arjuna 
stopped, at Thy command, the Brahmastra discharged 
by him and also took away his crest-jewel. When 



Asvatthama again discharged a weapon into the womb 
of Uttara in order to extinguish the line of the Pandavas, 
O Lord, Thou didst assume the size of a thumb and 
didst enter Uttara’s womb with the discus in Thy hand 
and protect the foetus. 

Note: This verse is based on Bh. I. chs. 7 and 8, which may be 
seen for full details of this episode. 

HWrTt 5R^I qrffe *TT || «n 

ff: 41^: — Bhisma who had the power to decide the 
moment of his death; ST’ftjTh — to Dharmaputra; 3lRs?1 qrffa — 
all the Dharmas; — after teaching; c^t —.seeing 

Thee; ft — by the intensity of his devotion itself; 

hR; — immediately; — the state of identity with the 

Supreme Nirguna Brahman; — attained; 3f*t — then; ’JJjfaiPT 
«j4vj 1 — by Dharmaputra, whose desires had all been fulfilled (i.e. 
who was free from desires); 3lfd*ifgc): — three very 

great Asvamedha yagas; — getting performed; fiK=bl 

— Thou didst go to Dvaraka; !? — O Lord of 

Guruvayur; qf TTft — save me from all ailments. 

11. Bhisma, who was endowed with the power to 
choose the moment of his death, taught all the Dharmas 
to Dharmaputra. Then, on seeing Thee before him, he 
immediately attained the state of identity with the 
Supreme Brahman by the intensity of his devotion alone. 
Thou didst then make Dharmaputra perform three very 
great Asvamedha yagas, though he was free from all 
desires, (i.e he performed them without desire for the 



fruit thereof). Thou didst then go back to Dvaraka. O 
Lord of Guruvayur, save me from all my ailments. 

Note : When Bhisma took the vow of celibacy for life, his father 
blessed him with the power to choose the moment of his death. 

Dasaka 87 

|| II 

The Kucela episode. 

Metre — Vamsastha 

This dasaka is based on Bh. X. chs 80 and 81. 

To: hMh TTcT: H | 

f^TTf^T || <1 

— At the hermitage of sage Sandipani; *Nci: — 
of Thine; TTrf: — who was a fellow disciple; — 

by name Kucela; — a householder; H: flSTST: — that 

Brahmana; — being totally devoted to Thee; 

— free from desire for wealth, etc, — of calm 

mind; fe'lll'l Pi'*! — was spending his days. 

l.The Brahmana by name Kucela, who was Thy fellow 
disciple at the hermitage of sage Sandipani, who was 
totally devoted to Thee and free from all desire for 
wealth, etc, was spending his days as a house-holder, his 
mind always calm. 



FTOPTSfieflSfa hcA^RSTT cT^ farTM | 

^rT ft W31 || 3. 

H^TR'^fFTT 3tf7 — Though of the same (desireless) nature; 
r-i^qqfS^TT — his wife; T*TT PT — to the same extent; [qqqq — 
control over the mind; 'ft H — not having attained; 4qipqq - 
one day; "3vtT — said; ^irMsSTT — “for getting a means of 
livelihood; HOI <Hnfrt: — (your) friend, the consort of Laksmi; 

'T Iq3 oq d — w hy do you not approach?" WT — Oh! 

2. His wife, though of the same desireless nature, 
had not attained control over her mind to the same 
extent and so one day she asked him, “Why not 
approach your friend, Krsna, for getting some means of 

cT^T II } 

— Who was afflicted by hunger; ftPTTT — by (his) wife; 
ffa |Wq: — told thus; 3PT — that Kucela; *T^T^e? *PT — towards 
wealth that generates arrogance; T'r-HHM: 3tf7 — though he felt 
revulsion; PTT — then; r qqitf)4q4ltl4l<3 — because of eagerness 
to see Thee; MdlH — in one corner of his cloth; TTFPT — as an 
offering; 7*14)1 q dgq — carrying some parched and flattened rice; 
— set out. 

3. Told thus by his wife who was afflicted by hunger, 
Kucela, though he felt revulsion towards wealth because 
it generates arrogance, set out because of his eagerness 
to see Thee, carrying some parched and flattened rice 
tied to one end of his garment, as an offering to Thee. 



31%?^ Pl<£ia n<ailn««ii<a*i<u *pT: 11V 

TO — He; 3TT a TO H 41 — which was full of wonders; ^<^<1 — 
Thy city; — reaching; 3 T?'| — among all the (16,008) houses; 

1 cm _ the house of Mitravinda; HTtfTTTT — entering; 

TfaTO TO — as if having entered Vaikuntha; fMrfrT TON — felt 
supreme joy; TO iffmTOTOTOT ij — and with the extremely cordial 
reception by Thee; TO — what more (could be desired)? 

4. On reaching Thy city which was full of wonderful 
sights, he entered the house of Mitravinda among all the 
16,008 houses (of Thy wives) and felt supreme joy as if 
he had entered Vaikuntha itself. What with the 
extremely cordial reception by Thee, what more could 
one wish for ? 

Note: The city of Dvaraka was built in a most wonderful 
manner by Visvakarma. There were separate houses for each of the 
16,008 wives of the Lord. 

injfacT rT raw ^ | 

— Who was well honoured (by Thee); ftPTdT cfifcn cl ^ — 
and fanned by Thy consort herself; cT — him; 3Fc — taking 

by the hand; — at the request of the teacher’s wife; 

— for collecting fuel; — in the forest; — 

unseasonal rain; — was borne; ^ ^<l«hd — that old 

incident; — Thou didst narrate. 

5. He was well-honoured by Thee and fanned by Thy 
consort herself. Taking his hands in Thine, Thou didst 
then narrate how once you both went to the forest to 



gather fuel at the request of your teacher’s wife and got 
caught in an unseasonal rain. 


mWISHI foeftfrK 7Tt*I ^ II ^ 

— Then; ^Trpf: - who was feeling shy; 3 TFhkT - from 
him; ^TTT — by Thee; WcTTrT — forcibly; - snatching 

the flattened rice; W 3Trf$T^ when a handful was eaten 
just once; TTT - Rukmini; approaching in 

consternation; ?TrfT TT TTT — “this much is enough,enough; 
— saying thus; ^ TT — Thy hand; TTbl Pb?l — did hold 


6. On Thy taking the flattened rice by force from the 
shy Kucela and eating just one handful, Rukmini rushed 
to Thee in consternation and held back Thy hand, 
saying “this much is enough”. 

h 3ft cm^+fa?n i 

<4dN^jf4ui f^TT || 

»Tcf^J Tfcf^rr f^ir — By Th ee who art devoted to Thy devotees; 
HlPld: — being honoured; W- — he; *TFRJ*sf — very happily; 

Tft dtfd — residing in Thy city for one night; — 

the next day; PjTT — without any money; WfT — went 

back, alas! rT^ 31*1^6: — Thy blessing; Rf <3^ — takes 

various forms, indeed. 

7. Being honoured by Thee, the devotee of Thy 

devotees, he resided in Thy city very happily for one 

night and w'ent back the next day without any money. 
Thy blessing takes various forms indeed. 



qqift foftfd cMHfll | 

fe — “If indeed; 3i — I had asked; Sl^id: — krsna; 
^TTTFT^ — would have given; *TRjf fefi ddlft — what shall I tell my 
wife?'’ — thus thinking; 3Tfft — he; R^nwTltilffHdHR*IT: — 
('•qcjfari — Thy talk; <?flcdIR-Hn — playful smile; ^HtfT — with 
mind absorbed in); ^T: — then; frdld ^~iR — gradually walking 
on; 3TT?R — a house resplendent with gems; STTOTj — 


8. Saying to himself “If 1 had only asked, Krsna 
would certainly have given. What shall 1 tell my wife?” 
and with his mind absorbed in thinking of Thy talk and 
playful smile, he walked on and suddenly saw a house 
resplendent with gems. 

ft *TPfftv?T 5ft fT | 

H^sftrfftt ^ rcJr*.^0|| ^T^fTT^ II ^ 

ft — “What, have I lost my way?” fft 3TW ^*H — 


wondering thus for a moment; — entering the house; H: 

— he; t\ <Th(ldl — surrounded by female attendants 

— adorned with gems and gold ornaments; T^TT — his wife; 

— saw; r d^^ u ll — Thy compassion; ^TF^^rTT — as most 
wonderful; f=rm W — realised also. 

9. Wondering for a moment whether he had lost his 
way, he entered the house and saw his wife surrounded 
by female attendants and wearing ornaments of gold 
studded with gems. He then realised how wonderful Thy 
compassion was. 



Ht>c^i*[|?T ^ IM 0 

H: — He; — in a gem-studded building; 

— though residing; — full of devotion which 

was growing of its own; 3F3TT — attained liberation; (%) 
— O Lord of Guruvayur! ^ — thus; 

3TTTJ^T^lcHdll^r1: - (^FjftrT — fulfilled; - the 

wish of devotees) — who dost fulfil the wishes of devotees; — 
Thou; 1 4 J I5M *— my afflictions; J — eradicate. 

10. Though residing in a gem-stydded house, 
Kucela’s devotion grew more and more and he attained 
liberation. O Lord of Guruvayur! Thou who dost in this 
manner fulfil the wishes of devotees, deign to eradicate 
my afflictions. 

Dasaka 88 

|| II 

The episode of Santanagopalam 

Metre — Sragdhara 

» l 4;«ii^n ^rTH^T HTR rHlptHfrcJ^ I 



- (3TTltH — bringing; frifPTW — by 
hearing) — having heard about the bringing back of the son of 
(Thy) preceptor; SJT^j — since long; — to see her 

own 6 sons; — who was desiring; — of (Thy) 

mother; 3cP^TT — at the words; Thou; ^doTHfcf — in Sutala; 

5TRT — going to Mahabali; TT 3iF4d* — honoured by him; 
SIFT STFTFT — because of Brahma’s curse; — 

who were born as the sons of Hiranyakasipu; Jlld — (and 
thereafter) as the sons of Vasudeva; TTTHRFj — (and) killed by 
Kamsa; TR — who were originally the sons of Marici; 

311 HI <4 — bringing; el'll*! — them; — showing (to Devaki); 

3FTT2JT: — didst send them to Thy abode. 

1. On hearing about Thy having brought back the 
dead son of Thy preceptor Sandipani, Thy mother 
Devaki desired to see her own six dead sons. Thou didst 
then go to Sutala and being honoured there by 
Mahabali, Thou didst bring from there those six sons 
who were originally sons of Marici and had been born 
as the sons of Hiranyakasipu due to a curse by Brahma 
and were thereafter born as the sons of Vasudeva and 
were killed by Kamsa. After showing them to Devaki 
Thou didst send them to Thy abode. 

Note: This is a condensation of Bh. X. 85 verses 27 to 57. 

• • • 

Metre — Malabharini 

^rfri xr | 

fafaHT HTfa«T FT^rT: II R 



ffct 9£rT fa^'S — The great Brahmana, well-known as 
Srutadeva; 'Hfa’-Pf'f ^rfrf ^ — and the king Bahulasva, 

who was full of devotion; — at the same time; 

— being desirous of blessing; — Thou; — along 

with hermits; W«t«i 5TTf^T^T — didst reach Mithila. 

2. Being desirous of blessing at the same time the 
great Brahmana known as Srutadeva and the king BahulaSva 
who was a great devotee, Thou didst go to Mithila 
accompanied by hermits. 

Note: This and the next verse are based on Bh. X. 86 verses 13 
to 59. 

Metre — Yasantatilaka 

;— Assuming two forms Fd^d — to the houses of 

both of them; — going at the same time; — by 

one of them; — with plenty of rich offerings; 31^4 — 

by the other, dl^d^: — collected on that very day; q 41 sh ^ 
— with fruits and rice; fdfedlHdH: — being worshipped; 

— Thou wert equally pleased; 3tT^Tt — to both of them; 
4,1=14 7T — Thou didst give liberation also. 

3. Assuming two forms, Thou didst visit the houses 
of both of them at the same time. One of them (the 
King) worshipped Thee with plenty of rich offerings and 
the other with the fruits and rice obtained (by begging) 
on that very day. Thou wert equally pleased with both 
and didst give both of them liberation. 



Metre — Sragdhara 

SR^rqT drtHNM^ 

^ 3T & fa^ldMfl'Ul: | 

Ril bu ll44 f'J'di rqRl 'gP'ocil ^TFI £ 

drdWg T TTRWr^^t^frr ^ || V 

3f^ — Then; 6 l< 3 rq[ — j n Dvaraka; H*T — again and again; 
f£oirM^*jfn — the death of the sons of a Brahmana; dry piihm 

— and also his lamentations; — “fate; — who 

indeed can prevent?”; ffrT — saying so; f^TdtdT 3rft" — 

though the support of the whole universe; r^ — Thou; 3fflt5T 

— didst bear with; fttWh — of Arjuna; l T^’ — to remove the 

pride; — Thee; *H TP-FIT — thinking of only as a human 

being; ^jf&cSrTT 3TFI TFT — his intellect which was obstructed; 
TFFFTTTT$T n R — by showing the supreme abode (of Vaikuntha); 

fTTHT — to raise to the level of the (knowledge of) Truth; 
ffrT — I believe. 

4. When, in Dvaraka, all the sons of a Brahmana 
died one after another and he was lamenting over it, 
Thou, who art the support of the whole universe, didst 
merely say, “Who can go against fate?”. I believe that 
Thou didst do this only to humble Arjuna’s pride and 
by showing him Thy exalted abode, Vaikuntha, make his 
intellect, which was clouded by the wrong idea that 
Thou wert only a human being, realise the highest Truth. 

Note : See Bh. X. 89. verses 22 to 62 for this episode. 

sreiFT JRTCfa +^l<: 

Fret STTrtt vjIHMUW 6K+WN qtf: | 



^jZTT ddlfad'lSfft HQM^d^dl faud4u<l< 

SJRT ^ Hfrl5llH^^d^d: Hf^T%?4 II S 

3T^cT ^T: — The eight sons of this (Brahmana); — 

are dead; 3tf4 — even after (hat; <T3 TTOTT J — because of 
Thy indifference; ^TPTT — among the people; — the talk 

that it is a pity; ^TTrT- — had become very clear; 3T*T 
— then, at that time; wh — Arjuna; fiKcbl" ^TTT — came to 
Dvaraka; — because of friendship; <TT 3 facT — he who 

stayed there; — on the death of the ninth son; 

— the weeping of the great Brahmana; — hearing; 
anyrsmjrl : — “If I do not bring back the (next) child if he dies; 
— fire; 1 shall enter”; EfcRlT ^ — he took this 


5. People began to say openly that it was a pity that 
even after that Brahmana had lost eight sons Thou wert 
indifferent. At that time Arjuna came to Dvaraka and 
was staying there out of friendship with Thee. On 
hearing the lamentations of the Brahmana when his 
ninth son also died, Arjuna took a vow that he would 
immolate himself by fire if he could not bring back to 
life the next child if it died. 

*RTR: fjfrHte SpTTt | 


hInIcjIh: *radT ^iRdls^ ii \ 

Hldl — That proud (Arjuna); — without asking 

Thee; — going to the Brahmana’s house; HeTf't: — 

with divine missiles; — (and) with arrows; qfinte — the 



labour room; ^>^TPT: — blocking; ^ — again; <Q\\l — 

(when) the child; 615611 — disappeared immediately on 

birth; — immediately; ^T^TT — Yama’s abode; — Indra’s 
abode; rT^TT — as also; 3T^TT: — the abodes of all the 

other gods; — by means of yoga; ^116113 — reaching; 

— his efforts becoming fruitless; — into the fire; 

— was about to fall; ‘Hddl — by Thee; 6ff^TrT — with a 
smile; ^TftcT: — was prevented. 

6. That proud Arjuna went to the Brahmana’s house 
without telling Thee and blocked all entries to the labour 
room with his divine weapons and arrows. But, when the 
child’s body itself disappeared immediately on birth, he 
went to the abode of Yama, Indra and other gods by 
means of the power of yoga. When all his efforts turned 
out to be in vain and he was about to jump into the fire, 
Thou didst prevent him from doing so, with a smile on 
Thy face. 

o<j4ldRdf*KH<^ *Tsfi«lTRl I 

VW <T$^frT <*TTT 

qtf r rnmi ^ || vs 

HT4 — Along with him (Arjuna); Stfrntf^TT — which was 
very fast; — in a chariot; Mc(l41 — towards the west; 

grf^qTrt: — going; °Mcdei: — crossing the Lokaloka 

mountain; 3f*lt — then; — the intense darkness; 

— by the splendour of Thy discus; — removing; 3f ? t — 

Then; — (^sFTqj — the rays of the discus; — 

dazzled; — sight) — whose eyes were dazzled by the rays of the 
discus; f^Jcf — who was standing there; \qj\u — Arjuna; 



ffcf — saying “look, look”; 3TTT Hit — beyond the waters (of the 
seven seas); n*ten — far beyond the reach of Tamoguna (and 
Rajoguna); ^ — Thy indescribable abode; 

— Thou didst show. 

7. Going towards the west in a very fast chariot 
along with Arjuna and crossing the Lokaloka mountain, 
Thou didst remove the intense darkness there by the 
splendour of Thy discus. Then Thou didst show Thy 
indescribable abode beyond 'the seven seas and entirely 
free from any touch of Tamoguna or Rajoguna to 
Arjuna whose eyes were dazzled by the splendour of Thy 
discus, saying “Look, look”. 

TTcffa affair | 

^rfIdl4j^TWR- qrftl s ^n 

cT? — There; ^■^iRTT^N’irtH — on the serpent king as bed; 
3tT7fR — sitting; — with divine ornaments and 

weapons; 311 din — adorned; t ftrT??T — wearing a yellow silk robe; 

— dark blue like a fresh rain-bearing cloud; 
— adorned by the presence of Goddess Laksrm; tlTTuJT 

— of the Trinity; TT clR — the Supreme Ruler; ?? — in 
the universe; n I 3T^— the sole subject of all the Vedas; 

— who is Moksa itself; — Thee Thyself; (?) M < I r H *j 

— O Supreme Being; ^ — Thou; — along with Thy 

dear friend; dfa ^ — didst prostrate to. 

8. O Supreme Being! There Thou, along with Thy 
dear friend Arjuna, didst prostrate before the Supreme 
Ruler of Brahma, Visnu and Siva, who was seated on 



Adisesa, adorned with divine ornaments and weapons, 
wearing a robe of yellow silk, dark blue like a fresh rain¬ 
bearing eloud, with Goddess Laksmi by His side, who is 
the sole subjeet of all the Vedas, who is Moksa 
(liberation) itself and who is none other than Thyself. 

Metre — Sikharini 

^rt sfHldlfafrl fcfrfrj|fa ^ 

fkWW: STCTJrmf^HI qT^T^T || % 

3rftfgjf^rTPr#rTfRT — — where the divinity is 

exceedingly manifest; — where the divinity is obstructed) 

— “Because of the divinity being exceedingly manifest in one and 

obstructed in the other; — being different; ^TT — (but 


in reality) me alone; — you two; r. — to see; 

— I myself; fedHrtH — the sons of the Brahmana; 3TFPf — took 

away; Ull*1 — them; *T3> — take away immediately; ffrf — 

saying thus; ldThij^ 3 pj^ — them who were given; 3tl^N — 
taking; — by Arjuna; rxj — Thou whose glory 

was sung; (4-IN — to the Brahmana; TT: 3TTT : *1T| — didst then 

9. The Lord handed over the children to Thee 
saying, “1 myself took away the children of the Brahmana 
in order to see both of you who are Myself alone, but 
appearing as different because of the divinity being fully 
manifest in one and obstructed in the other. You may 
now take them back immediately.” Thou didst then take 
the children and return them to the Brahmana, while 
Thy glory was sung by Arjuna. 



Note . Srikrsna being constituted of pure Sattva, the divinity in 
him is fully manifest, while the divinity in Arjuna is obstructed 
because his mind is made up of Rajas and Tamas also, in addition 
to Sattva. 

Metre — Sragdhara 


^ — In this manner; i : — by diverse sportive 

activities; 3Tf*TT*RT^ — delighting the world; SRWT 

— augmenting the Vrsni clan; t-dM: — performing various 

sacrifices; 3i1^fa£fcff*T: — by incomparable sportive activities; 
— the gazelle-eyed (wives of Thine); TRTTT — delighting; 
— on the pretext of removing the burden on the 
earth (by destroying the wicked); TTTRTTJTT — to those who are 
devoted to Thy lotus feet; — to give liberation; 

^TTrfhtf: ^ — Thou who didst incarnate among the Yadus; ^ 
HlWcT — the Infinite Brahman Itself; T TpfTT^f^r[: — 

veiled by a human form; ^RTTTfT: — didst shine. 

10. Delighting the world by such diverse sportive 
activities, augmenting the Vrsni clan, performing 
various sacrifices, delighting Thy wives with many 
sportive activities and giving liberation to Thy devotees 
on the pretext of reducing the burden on the earth, 
Thou, who art the Infinite Brahman Itself, didst shine 
under the veil of a human form among the Yadus. 

Note : Bh. X. ch. 89, verses 64 to 66 and ch. 90 are summarised 
in this verse. 



Um SKdr4IH<|rKft rT^T 

eb<*|far(sl<£ ^rtPrf^wr^dl rTr^t^ I 

^rTTRFnmFft H ^ ^ HfiWI^WTl ^ 

STMT fcIglMtIK H vjHftdNI^T55^ «K<ltyll*n 

3Tf^T — O Lord; ii<h : — Narada; rdrttficj: — engrossed in the 
bliss of worshipping Thee; JTFPT — mostly; SlOrqi — in Dvaraka; 

— stayed; rf^T ^iP^cl — Then, once; tyfcdPifa: rqfrHbl — 
Thy father Vasudeva, the repository of merit from good deeds; 
cTFTT^ — from that Narada; ir^qlst <T^f — received the 
knowledge of the Reality, indeed; *tWHl 3iW<tl41 — the foremost 
among devotees; HfrlHM — that wise Uddhava also; 

c^rT — from Thee Thyself; faslMflK TPrf: — got the 

essence of spiritual knowledge; W- — he; jHI^IN — for the good 
of the people; 3T^fT — even now; 3TFT FTm — j s residing in 

Badarikasrama, it is said. 

11. O Lord! Narada who was always engrossed in the 
bliss of worship of Thee, stayed mostly in Dvaraka. 
Then once Thy father Vasudeva, who had acquired 
considerable merit by performing good deeds, received 
the knowledge of the Reality from Narada. The wise 
Uddhava, the foremost among Thy devotees, got the 
essence of spiritual knowledge from Thee Thyself. He is 
said to be residing at Badarikasrama even now for the 
good of the world. 

+W||c4r1lO vSPrfrT cTC m 

3T]fcf rf trtf 

H hT 4dd4<4ri ^ *fIT: || 



(t) — O Infinite Lord!; rRT H: 3PT cfWPTcTTT: — This 

Krsna incarnation of Thine; — is most victorious; TT — in 
which; — by friendship, fear, love, 

hatred, attachment, etc.; — incomparable; — 

effortless; — by methods of spiritual union; 

everywhere; — all people; fRTrfT 3tifrf cftrql — crossing 

over all sorrows; $t\ : — attained the state of immortality; 

(!?) — O Lord of Guruvayur!; H: ^ — That Thou; 

— for the removal of all sorrows; — and 

for the attainment of perfect devotion; ^TT- — deign to be. 

12. O Infinite Lord! This Krsna incarnation of 
Thine is most victorious. In it all people everywhere 
crossed over all sorrows and attained liberation by 
incomparable, effortless, means such as friendship, fear, 
love, hatred, attachment, etc. O Lord of Guruvayur! 
Deign to remove all our sorrows and endow us with 
perfect devotion to Thee. 

Note: The Pandavas got liberation through friendship, Kamsa 
through fear, Sisupala through hatred, Nanda, Vasudeva and others 
through love and the Gopikas through attachment. 

Dasaka 89 


The Slaying of Vrkasura. 

Bh. X ch. 88 and ch. 89, verses 1 to 20 form the basis for this 

Metre — &ikharini 



ST?TTfnT foN rRT: +W*lRslH 

JT?TT^ ^ ^95«IT || <) 

(%) (HIjIIH - (TFT jTFH HFlt H: — O Consort 

of Laksmi; fF — in this \sorld; H'-M 4 — to Thy devotees; TT'FT: 
— prosperity; HcT: — quickly; -T flWSH — does not come; ^ — 
which; ^ — in it (prosperity); cTJ H^chrdt^ — because pride is 
generated; (ifcf) — this I know; 3f$Tf*HT — to those who have 
not attained tranquillity of mind; 5T$liPn ^rdl — after making 
them tranquil; TcT: ^ — then only; 3lftTH cFTR — all desires; 

— Thou dost confer; tTSTF^J — to those who are tranquil; 
— quickly; (Thou dost confer); — for those who are 

devoted to Thee; *T — the question of downfall is not 

there at all. 

1. O .Consort of Laksmi! In this world prosperity 
does not come quickly to Thy devotees. I know that this 
is because prosperity generates pride. For those who 
have not attained tranquillity of mind, Thou dost fulfil 
their desires only after first making them tranquil. To 
those who have become tranquil Thou dost give all that 
they desire quickly. For those who are devoted to Thee 
the question of downfall cannot arise at all. 

Metre — Vasantatilaka 


f^u W j | 

reT +vm<{l4eki-yi 

?W ^5I^< vi<le5<«i II R 

(%) f^*TT — O Lord! cfcfag; — some people; _ 

following their own nature (Vasanas); — who are 



quickly pleased and also quickly angered; — Brahma, 

Siva and other gods; *T3PrT: — worshipping; — because 

of short-sightedness; ^qPn — meet with destruction; 3TT 
— alas! — in this regard; : — Vrkasura; ;, h v 

fa® — is indeed a clear example. 

2.0 Lord! Some people, following their own natural 
tendencies, worship Brahma, $iva and other gods who 
are easily pleased as well as easily angered. Because of 
this short-sightedness they are destroyed. Alas! In this 
regard Vrkasura is indeed a clear example. 

Metre — Drulavilambita 

H ^ f&?T ftrftePJ'TTftfij 

* 3 || \ 

Vl^l*1 Ji : H: ^ — That son of Sakuni; — once; HuT 

— Narada; cqRrldlM — one who is quickly pleased; — the 

Lord; T — asked about; ®' ^ — and he (Narada); RtflST 

— to worship Siva; — advised; TITITS^J — towards 

those who are not good; — Thee who art not 

favourable; T ^ — not. 

3. Once Vrkasura, the son of Sakuni, asked Narada 
to tell him who was the God who would be pleased 
quickly. Narada asked him to worship Siva and not Thee 
who art not favourably disposed towards the evil- 



'Metre — Sikharini 

ftR: TO: ^( TT^T Fi rai ^RT: | 

^frT^5 tti f^TTf^T RnRT 

TOjraisJ *rafa ft^ani 33 ^pr*ft: II * 

dtl (TT rPo3l — After performing very severe penance; <T — he; 
t-nonfcH — on the seventh day; <3^ — becoming very 

angry; f§R: Rjreti — cutting off (his own) head; 4,<5<. — Siva; 33- 
<£CcP — making appear in front immediately; ^1 n^l^TTd’ — 

from the Lord of the universe, Siva; f^TTffr f^T^T — death 

by placing his hand on the head (of any one); ^ — 

asked for such a cruel and very mean boon; H^frf l l — in 
those who have no devotion to Thee; TT — how can there 


be good sense? ’ 

4. After performing very severe penance, Vrkasura 
became very angry on the seventh day and made Siva 
appear before him immediately by threatening to cut off 
his own head. Then he asked that Lord of the universe 
the cruel and very mean boon that anyone on whose 
head he would place his hand should die at once. How 
can there be good sense in those who have no devotion 
to Thee? 

Metre — Sragdhara 

TTtrTjTT 3F*RjTfjr gRuNfrlRd Hls(4rfllS*T SsT 

ft fcftT feftT 3^3 gwt i 

^o^nmro crfM 4M4N 11 ^ 



fT: — Then he (Vrkasura); ^T^rT: — (as) a lion 

released from confinement; HltfrlK — his rescuer; ^ Wl*q^ — 
rushed towards Siva; — The Lord (S iva); ^FTTcT ^frcFT — out 
of fear of the Asura; 1 J^5cT: ^TUffe: — looking back; ftoT ftf$T 
^oid FT — ran in all directions; — while everyone 

kept quiet; rfF ^TT^TT^RT — who was about to climb up to Thy 
abode; ?Tcf — Siva; 33TICT — seeing; FT — even from a 

distance; cT — Thou; — in the guise of a clever 

Brahmacari; qiHq'iq FTTF: — in front of the Asura; TfFJF — didst 

5. Then Vrkasura rushed towards Siva, just as a lion 
released from a cage would rush towards its rescuer. The 
Lord, out of fear of the Asura, ran in all directions, 
constantly looking back. While all others, kept quiet, 
Thou, seeing that Siva was about to come to Thy abode, 
even from a distance, didst go and stand before the 
Asura in the guise of a clever Brahmacari. 

fr«T f^TTf^T ^rT^T: HtsqrTfajsTTRT 

^ ^ ^rfcT: SjfrRtsfa II \ 

(t) ?TT^T — O son of Sakuni; ft Hi — may you be well! cT 
— you; 3T£pTT — now; tollqiqi — on the words of a ghost; 
fa — why are you running about? — O dear one; 

— in my words; — if there is doubt; FT toft — 

on your head; 315 \* N 1 fto F 4)Oft . — why do you not place your 
fingers?” — in this way; — fooled by Thy words; 

F* — he; ftlTfF — placing his hand on his head; 

— fell down like an uprooted tree; hOh[Ri<j: — for one who 

worships other deities; to % — such is the destruction; 



— besides; Sjjet*T• 3TPt — of even Siva; r^ - t T ^ Jlffl: — Thou 
alone art the refuge. 

6. Thou didst tell that Asura, “O son of Sakuni, 
may you be well. Why are you now running about, 
relying on the words of that ghost? O dear one, if you 
doubt my word, why do you not place your fingers on 
your head (and see)!” Fooled by these words of Thine, 
he placed his hand on his own head and fell down dead 
like an uprooted tree. Such is the fate of those who 
worship other deities! Besides, Thou alone art the refuge 
of even Siva. 

Metre — Prthvi 

^ faw mWiflPl+dcllRHMNHI- 

^ rdl^lld || w 

Mfc|rflPl+<±dlftH: — Who were residing near the Sarasvati 
river; cTTORTT: — the ascetics; — among the Trinity; 

3Tf?T^rfTrTr ar^ — to find out who had the most Sattva guna; TT 
faH — deputed Bhrgu, it is said; 3TT — that (Bhrgu) 
indeed; — (when) Brahma; — because of want of 

respect (by Bhrgu); — (vifcrf: —which arose; 

— controlled; — anger)became angry, but controlled his 
anger; St ? — and Siva; — was about to kill (him); 

PlH^1 <41 ^ — was restrained by Parvati; c^T 3iuitl — came to 

7. Once, the ascetics living near the Sarasvati river 
wanted to find out who among the Trinity was most 
Sattvic and deputed Bhrgu (the son of Brahma) for the 



purpose. When he went to Brahma, the latter became 
very angry at the lack of proper respect on the part of 
Bhrgu, but controlled his anger. Then, when he went to 
Siva and behaved in the same way, Siva, in anger, was 
about to kill him, but was restrained by Parvati. Then 
Bhrgu came to Thee. 

fftft fafayfrl I 

*rftc[ H^T ft 

— On Laksmi’s lap, — sleeping; HS-th'JlPlN'l f^T 
— Thee, the lotus-eyed; fqi) — (when) the sage; — with his 
leg; faPiyfo — hit; (ft — Thou; ^ffafT: — getting up happily; 
(t) ^Piq<[ — “O great sage; Hft — please forgive everything; 

(qotiqifts — the mark of your foot; 4 — for me; fis — here (on 
my chest); HTT *rft<J — will always be a decoration”; ffrt 

— didst say thus. 

8. When the sage kicked Thee, the lotus-eyed one, 
who wert sleeping on Laksmi devi’s lap, Thou didst 
happily get up and tell him, “O great sage, forgive me 
for everything; the mark of your foot will always remain 
as a decoration on my chest”. 

Note : This mark is the Srivatsa. 

WNw ft ^ csfft tottst: 

BKWrTT fftfttsnj i 



MKwni: ^ 3 < i: — Those great sages residing near the 

Sarasvati; faff'd hM rf — having decided; r^f^T — 

practising firm devotion to Thee; fa h\ — union with Thee; 

— attained; (f?) — O Changeless One; pfa — in this manner; 

^S^fa^fa^fa — free from the defect of decay; Mrql^c^n^ — 0 f 
the nature of the fullness of Sattva; cTT u<1 — Thee alone; TT 
^TjTTT: — we worship. 

9. Those great sages residing on the banks of the 
Sarasvati, having decided (that Thou art the most 
Sattvic), practised firm devotion to Thee and attained 
union with Thee. O Changeless One! We also worship 
Thee alone, who art, in this manner, of the nature of 
pure Sattva, free from the defect of decay. 

Metre — Sikharini 

FJtT f^wft | 

II °i o 

(!?) faTsnft — O All-pervading Infinite One!; (!?) 

— O Lord of Guruvayur!; — At the 

commencement of the creation of the universe; — as by 

minstrels; PTmfaci^: — by all the Vedas; tx\f\ — praised; 

— who art the non-dual Existence-Conscious¬ 
ness-Bliss; TTTpTR — the Supreme Being; — 

the embodiment of all the merits of the Gopikas;, cTT — Thee; 
T0?TN8rFr^ _ for the removal of all sorrows; — I worship. 

10. O All-pervading Infinite One! O Lord of Guru¬ 
vayur! At the commencement of the creation of the 



universe, Thou wert praised by all the Vedas, just as 
minstrels sing praises of kings. I worship Thee, the 
Supreme Being, the non-dual Existence-Consciousness- 
Bliss, who art the embodiment of all the merits (punya) 
of the Gopikas, for the removal of all my sorrows. 

Dasaka 90 

|| atM I H l jlw t || 

The aim of all the scriptures 

Metre — Malini 

hi <\ q if^n- 

qqq^iin rife JfH cT^ II ^ 

— O Supreme Being; 

TOTOJpT*ilft(I^Ifq^rl^ — in the episodes connected with 
Vrkasura, sage Bhrgu, the Mohini Avatara, King Ambarlsa and 
others; rT^ — Thy glory alone; — establishing 

(Thy) superiority over Siva and all others: — is proved here 

(in the Bhagavata); Pi — non-different from the 
Supreme Brahman who is Niskala as well as the Sakala forms like 
Brahma and others (3T^fe> — here refers to the Sakala forms); 
PbHp} — indefinable; ^ ^T^TTcT — that which shines; cT^ 

^ % — that form also is Thine own. 



1. O Supreme Being! It is Thy glory, which 
establishes Thy superiority over Siva and all others, that 
is proved here by means of the episodes connected with 
Vrkasura, sage Bhrgu.the Mohini Avatara, King Ambar- 
isa and others. Thou art non-different from the part-less 
Supreme Brahman as well as the Saguna forms like 
Brahma, Siva, etc. Thou art that indefinable Being who 
dost shine as the essence of all. 

Metre — Vasantatilaka 

^ — That five-fold aspect consisting of 
Brahma, Visnu, Rudra, isvara and Sadasiva; ST1|: — which the 
SaivaS speak of; — in that (five-fold aspect); ^TTTf^rT: — 

Sadasiva; — j s xhou, the Supreme Being, alone; 

^ — in that, Isvara, indeed; H: Tr^ — j s 

again only Thou who art in Vaikuntha; fa'HFT — and 

in the Satyaloka with three parts; BTt3 *1^Ri — Thou dost manifest 
as Brahma, Visnu and Siva. 

2. The Saivas speak of Siva as having five aspects — 
Brahma, Visnu, Rudra, Sadasiva and Isvara. All these 
are only Thee, the Supreme Being, the Lord of 
Vaikuntha. Thou alone dost manifest as Brahma, Visnu 
and Siva in the Satyaloka which has three parts. 

trftTT BrdfcHH) I 



tT^ JJrff || ^ 

cTT srf’f — Among them (the Trimurtis) also; cT^ — 

Thy Sattvic form; 3TTf|: — is called Visnu; sJTcTT ^ — Brahma; 

— has less of Sattva; TTTHT — (and) is full of 

Rajas; era 9lg<dlP*i — in Thy form called Sankara; 

— an abundance of Sattva; 3Tf®T ^ — as also; ciHlfci<w<.^ 0 cilRcb — 
activities resulting from Tamoguna; T 3ff^T — also there are. 

3. Among the Trimurtis, Thy Sattvic form is called 
Visnu. Brahma is full of Rajas, with only a little Sattva. 
In Thy form called Sankara there is an abundance of 
Sattva, but Tamoguna expresses itself in its activities. 

rt ^ BpjcflrWd <T<<^ c^T 

r^*j.r4fd J lrj ?t ^ — That Pure consciousness 

transcending the Trimurtis, and Thee the Supreme Being; 
^^Trq^rft: __ because of being the soul (or essence) of all; 
TTTCPTf^Tt — in the mode of worship (of the Saivas); SnIchmi 

— as Sarva (Siva) also; STTTf^T <3^ — they (the Saivas) describe (in 

the Puranas) indeed; — that form also; Wi: — in 

reality; ^^4 — is Thy form alone; ffrT — thus; 3TfcTFc£ ^ W HI u i 

— we have many definite proofs. 

4. Thou dost transcend the Trinity and art the 
Supreme Being. It is Thee alone whom the Saivas 
worship as Sarva, since Thou art the essence of all. We 


have many definite proofs to show that Sarva is also Thy 
form alone. 


^ % TSPTRft | 

H ft 

<3TT^ NcJrKjfrm*^ TrfH TTtTtS^t II ^ 

TOFT 91 $<: 3tft — Sri Sankara Bhagavatpada also; 
rTT^rt—among all the Sakala forms; r^T HMdfri ft — worships 
Thee particularly; 7T: «T ft — He (Sankara), who is not 

a sectarian; TFRTl^iTlt tTg — only the Sahasranama and 

other works (like the Gita) which are devoted to Thee alone; 

— has commented on; -'T T T — at the end (of his life); Wf^tTfrTTT 
— praising Thee alone; T Tft ncT: ^ — he attained Samadhi. 

5. Sri Bhagavatpada Sankara, who is not a 
sectarian, worshipped Thee particularly among all the 
Sakala forms. He wrote commentaries only on the Visnu 
Sahasranama and other works devoted to Thee. At the 
end he dropped his body singing Thy praise. 

PTT^f | 

«1R ^ SPiit 

tT3T || ^ 

— Sri Sankara; ^ — at the beginning of 

Mantra Sastra — i.e. in his work Prapancasara, also; 

— Thee who art the Lord of all and who dost 
resemble the blue lily in beauty; ^fd3<tlfdd — (and) transcending 
the Trimurtis; — has described; tT°T^ t!T<J — in connection 



with the Pranava also; — after describing 

meditation on the Niskala; TT — there; r^T tjq — Thee as 
Sakala also; Pivjuiic; — has said; *T — not any other. 

6. Sri Sankara has at the beginning of his work on 
Mantra Sastra, known as Prapancasara, paid homage to 
Thee as the Lord of all, as being like the blue lily and 
as transcending the Trinity. While dealing with Pranava, 
after describing meditation on Niskala, he has 
mentioned Thee as the object of Sakala meditation also 
and not any other deity. 

Metre — Vamsastha 

qt qq ^ qifarT ^ II « 

FmTrPnt q — In the Purana Sangraha which gives 

i the gist of all the Puranas;fqn?FT — without doubt; < _ ct T 'HfE?*ll qq 
ct u 4rl — Thy glory alone is described; faTT — 
Beyond the three parts of Satyaloka occupied by the Trinity; TT 
qf^IrT — Thy abode, Vaikuntha, is mentioned; *T ?jteFT ; — not so 
for Siva. 

7. In the Purana Sangraha which gives the gist of all the 
Puranas, it is Thy glory that is described. Thy abode, 
Vaikuntha, is described as being beyond Satyaloka, the 
three parts of which are occupied by the Trinity. No such 
abode is mentioned for Siva. 



Metre — Vasantatilaka 

nPta r ti'H \Jimq 

Rra^tsPr n <: 

(^) f?T — O Lord!; f? slltH <*>?<} — In the Brahmakalpa; *TT^ — 
to Brahma; ^FTT^cT — revealed; ^MNdfsrfl^^^lf^rl — and 
narrated in the second Skandha of the Bhagavata; ^ -7 — that 
form; rTPT ^ — to that alone; — the names Hari, 

Sarva etc.; — Sri Madhava (i.e. Sri Vidyaranya); 

— though a devotee of Siva; vjIMK — has given in 


8. O Lord! Sri Vidyaranya though a devotee of Siva 
has, in his Puranasara, given the names Hari, Sarva, etc. 
only, to that form of Thine which was revealed to 
Brahma in the Brahmakalpa and which is described in 
the second Skandha of the Bhagavata. 

^ — Those who; — in accordance with their 

natural tendencies (Vasanas); Rift?! — worship Siva; % 

— for them indeed; ^ — by firm devotion to him 

alone; — the result (is obtained); % — it is only for that 
reason; ^TRT: — Vyasa; — for the sake of such 

persons (who are competent only for such worship); "Ti^ii — 



in Puranas such as Skanda; — by way of statements of 

eulogy (of Siva); sil'iqq: — words deprecating Thee — 

has uttered. 

9. For those who, in accordance with their natural 
tendencies, worship Siva, results are obtained by firm 
devotion to him alone. It is for this reason that Vyasa 
has, in Puranas like Skanda, made statements by way of 
eulogy of Siva and deprecatory of Thee. 

Note: A devotee can progress spiritually only by firm devotion 
to his own chosen deity. It is for the purpose of strengthening the 
devotion of those who have chosen Siva as their deity that Skanda 
and some other Puranas describe Siva as being superior to Visnu. 
Such statements are called Arthavada. 

‘fTTTTTrT — Saying what is neither against any other pramana 
nor confirmed by experience; — Anuvada, i.e., a 

statement which is in accordance with experience,and Viruddha- 
vada, i.e. a statement which is contrary to experience; (ffct) — thus; 
— there are three kinds of Arthayada’; 

— they are only for creating more interest in the subject-matter; 
cTT — Here, in the Skanda and other Puranas; 

rlff$T$1 u l!€il« — (cT^ clHtfcq 3 T Tf^T^n T r 

3TTUT: — the statements which attribute Tamoguna, defeat 

and having been instructed (by someone else) and others; ^*>3: 
— are only many ‘Viruddhavadas’. 

10. ‘Arthavadas’ are of three kinds — (1) Statements 
which are neither against any of the pramanas nor 



verifiable by experience, (2) Those which are in 
accordance with experience and (3) Those which are 
contrary to experience. They are all only intended to 
create more interest in the subject under consideration 
(and are not to be taken as literally true). The statements 
in Skanda and other Puranas which attribute Tamoguna 
or defeat to Thee or which say that some instruction was 
given to Thee by someone, fall in the third category, i.e. 
they are intended only to strengthen the devotion of 
persons to their chosen deity and not to deprecate Thee. 

q<IWl IT VI 

(t) frm — o Lord!; 3lfa — Though (I am)- ignorant; 

^TT _ whatever has been said by me; cRJ — that; 

^ — is only what is found in the Mantra- 
sastra and other, works; (t) — 

(oqmw sdctrflHi ^luiMPri dM'ftd) — O Thou who 

art sung about in the Bhagavata which contains the essence of all 
that Vyasa has said; (t) — O Supreme Being!; 

— eradicating all my afflictions; — endow me with 

firm devotion. 

11. O Lord! Ignorant as I am, whatever I have said 
is only from the Mantrasastra and other works. O 
Supreme Being who art sung about in the Bhagavata 
which is the essence of all of Vyasa’s works! deign to- 
eradicate my ailments and endow me with firm devotion 
to Thee. 




Dasaka 91 

II MfrbW«W»falJ || 

The Path of Devotion 

Metre — 1 Sragdhara 

^ ^TTHTfcT W | 

c^^cTlfa’S MlgflPf 

mW^IT^rTTST: F^rfrT 

(t) — O Lord of Lords! O soul of all 

beings! O Lord Krsna! — (d6l Pt^TT^ $l 0<I 

?fe: d'W) — For one who has a deep-rooted identification 

with the body etc; — and who therefore experiences sorrow; 

— for a mortal; rdcH<{hmd — worship of Thy feet; ^T^TrFT 
— I consider as the best refuge; ^ — by which (devotion) 
alone; dlrHdl — in every way (completely); *FT ^PTTRfcT — fear 
will go away; ^ dld^ — Because of which alone; ft? — in this 
world; rdd^fldl^ — taught by Thee; — the methods of 

worship; snf^ITf: — J>ne who practises; hTsHTT — in the path of 
delusion; 3ii^di§T — with eyes closed; — though 

running; »T HsMld — does not slip. 

1. O Lord of Lords, Soul of all beings, Lord Krsna! 
For a human being who has deep-rooted identification 
with his own body (and hence the notions of ‘I’ and 


‘mine’) and who as .a result, experiences sorrow, worship 
of Thy lotus feet is the best way out. By devotion to 
Thee, all fear will disappear completely. One who 
practises the methods of worship taught by Thee (in the 
Bhagavata,Gita, etc) will not slip even if he runs along 
the world’s path of delusion with eyes closed. 

Note : The body, mind and everything in this world is Maya— 
they have no absolute reality. Brahman alone is real. By wrong 
identification with the body and possessions, the notions of T and 
‘mine’ arise. These are the root cause of all sorrow and fear. 

The ‘eyes’ mentioned here are the Sruti and Smrti. The idea 
conveyed here is that if one has firm devotion, he will be able to 
extricate himself from the effects of 'delusion even if he does not 
strictly conform to the injunctions of the scriptures. 

This is a condensation of Bh. XI. 2.33 to 35. 

35T^T JJgm WTT 
W ^ TO pJUMM'talPl I 

JIPJTt || 3. 

(%) — O Supreme Being! — With the mind 

prompted by Thy power (expressing itself as vasanas from within); 

TTTT ^FRTT — with body, speech and mind; ^ 

^ — Whatever 1 repeatedly do; rT^ — all that; s fl? TTcTT 

rcffa — to Thee, the Supreme Being here (before me); (3H?) — 
this I; ^TTf^ — I dedicate; fS — In this world; ^TT 
— even one o/ low birth; — who 

has dedicated his mind, actions, speech, sense organs, sense-objects 
and the vital energies to Thee; $Hl<i — sanctifies the whole 
universe; rqcHQl^ — From Thy feet; — one whose mind 



is turned away; — even (if he is) a Brahmana of noble 

birth; — does not (sanctify). 

2. O Supreme Being! Whatever I do with body, 
speech and mind, prompted by Thy power (in the form 
of Vasanas), all that I dedicate to Thee, The Supreme 
Being, who art before me here (Lord of Guruvayur). In 
this world, even a person of low birth sanctifies the 
whole universe if his mind, actions etc are all dedicated 
to Thee, but not a person whose mind is turned away 
from Thee, even if he be of noble birth. 

Note: Bh. 11.2.36 is condensed in the first two lines and Bh 
7.9.10 (from Prahlada Stuti) in the last two lines. 

cT W ^ftfrT tapFT || \ 

'TFT — Fear indeed; *rafrT — comes from (the 

consciousness of) a second, different from oneself; fsTcft^T Td: 

T — and the consciousness of another is only an 
imagination of the mind; — Therefore; t^PTT«TRT?f^f: — 
practising constantly the consciousness of oneness; ITT — the 
mind; —by the discriminating intellect; TTT$lf5ci — to the 

extent possible; ?¥ —in that (consciousness of oneness); Pld^TT — 
I shall fix; dR-H^ — when that mind again; TTTlf^ — 

is overpowered by Maya; cm d *tlfcl — it does not remain so (i.e. 
in the consciousness of oneness); cT TFnRHTT m — (Then) Thee, 
the controller of Maya; dTcTT ddm — by intense devotion; dcld 
— always worshipping; (^) — O Lord! fadFTT 

— I shall get rid of fear. 



3. Fear comes from the consciousness of a second, 
different from oneself. Such consciousness is only a 
creation of the mind. Therefore, with the help of my 
discriminating intellect I shall constantly practise the 
consciousness of oneness and fix my mind on such 
consciousness. But when that mind, overpowered by 
Maya, moves away from that consciousness of oneness, 
I shall, by worshipping Thee, the controller of Maya, 
with intense devotion, get rid of all fear. 

Note: See Bh. 11.2.37 & 38. The whole world is nothing but the 
non-dual Brahman. All duality is the result of beginningless 
ignorance of the Reality. 

fetfani i — Br. up. i iv.2. 

HlfllSt Pin vPlfcT Sflnal HffjpT | 

rranft ^ ^ HrTrT 

vjiufrt — In this world; — by association with 

wealthy persons; PFT — just as wealth (is obtained); cTT 
Tt <, u| | — of those who worship Thy feet; ft if A H — by the 
company alone; ^f^rnjfr T73T — for people with a store of good 
deeds; — the generation and growth of devotion; 

31TFrref — is possible; (&) ^ — O Lord! *PT 33^ TTcTft — For me 
always; clnH^': w — may there be such association! 

— which issue from their mouths; — by 

the narratives of Thy glories; — which effaces all sins; 

^Ecsr — very firm; ^frf ^ — devotion arises. 

4. Just as wealth is obtained in this world by 
association with wealthy persons, devotion arises and 
grows, for people who have performed good deeds, by 



association with Thy devotees alone. O Lord! May I 
always have such association! That firm devotion which 
effaces all sins arises as a result of listening to Thy 
glories which are sung by such devotees. 

Note: For devotion to arise, one must have performed good 
deeds in past lives. 

starts tT^PTcT: M^nirni I 


^5 <*>^u 11 ^ 

MTFf'J — Among the paths leading to Moksa; 

— with preference for the path of devotion; — 

which confer good; — the narrations of Thy 

incarnations and deeds; MHlft — and Thy names; T fFR 

— singing again and again; fiqH'-Jfl: — by both of them; SFifT — 
quickly; sJ^T: ^llrHI TT TFT FT-) — with mind 

thoroughly melting; 3U^TFT: — sometimes bursting out 

into laughter; <^&rqq — sometimes crying; FRjfcr — 

sometimes roaring; STTPH — or singing loudly; — like 

a mad man; 5PJTT — dancing; FttmfT: — like one who is beyond 
the normal conventions of the world; — I shall wander; 

'bW II ^5 — O Lord! Shower compassion on me. 

5. Preferring the path of devotion among the 
various paths for liberation, singing continuously Thy 
names and the narrations of T hy incarnations and deeds 
which confer good, I shall move about with my mind 
thoroughly melting with devotion, sometimes laughing 
loudly, sometimes crying, sometimes roaring, sometimes 
singing loudly, dancing like a mad man and without 



any regard for the normal conventions of the world. O 
Lord! Have compassion on me! 

Note: See Bh. 11.2.39 & 40. 

^ Pi dMfcIfrq 1 fa | 

rqrtlc4l<tl % *tPkiqi<s4 faTFT- 

frddT^HlNsjMsft ^ ^PTH || ^ 

ifciiPi ^JcTTpT — These 5 elements — earth, water, fire, air and 
space; fTOR HJIIcfli — the birds, fish, animals, etc; *Tr#T — 
human beings; Pt^lPl — friends; 91^*3 3fPr — and enemies; 
HdlrHcb H^icT 3Tpf — and everything composed of the five 
elements; cq^cuPi — which are all Thy forms alone; <tPld*lfr|: — 
with concentrated mind; 3lM*llPl — 1 shall salute; (t) ^'14cl — 
O Lord of the universe! rdc+ldRI — By worshipping Thee alone 
cR ct?4<ll — by Thy grace; — firmness of devotion; 

f^TR: — detachment; rqnrq^ 3Tf^T W — and also the 

knowledge that Thou art everything; Phi J7T — without 

separate efforts for each; RT — I shall get. 

6. I shall salute with one-pointed mjnd, the five 
elements, the birds, fish, animals, human beings, 
friends, enemies and everything composed of the five 
elements, looking upon them all as Thy forms alone. O 
Lord of the universe! By the worship of Thee alone I 
shall, by Thy grace, attain firmness of devotion, 
detachment and the knowledge that the whole universe 
is Thyself alone, without having to make separate efforts 
to get each of these three results (just as with each 
morsel of food one gets appeasement of hunger, 
enjoyment and strength, all at the same time). 



Note: See Bh. 11.2.41 & 42. 

The verses 1 to 6 in this dasaka contain the teaching of Kavi, the 
first of the nine Yogis, to Videha in the Bhagavata. 

r^Btefl'll^Nrctltl — Because of my mind being absorbed in 
Thee; (STTSHT — mind); — caused by Samsara; 

— by hunger, thirst, etc; — not being 

overpowered; fa^ldldrq?TT?ft — always meditating; fdftqtfd 
— even for a moment; 3Hra>**T: — not moving away from 

Thy feet; — in favourable and unfavourable things; 

HiRichn^Tcj^tm^ — realising them to be the effects of Maya; 

dfckftrl: — free from joy and sorrow; HHtsM: — of the 
moon of Thy toe-nails; \rqlrMlfa: — by the light; ftd*1 

3TT ? TFrr—with my mind well cooled; — I shall move about. 

7. I shall not be overpowered by hunger, thirst, etc 
which are caused by Samsara, since my mind is always 
absorbed in Thee. Always meditating on Thy lotus feet, 
my mind not moving away from them even for a 
moment, I shall be free from joy and sorrow whether 
things are favourable or unfavourable, realising that they 
are all merely effects of Maya and, so not real. I shall 
move about with my mind well cooled by the light of the 
moon of Thy toe-nails. 

Note: This verse is based on Bh. 11.2.48, 49, 53 & 54 — the 
advice of Hari, the second of the nine yogis. 



^nf^RlS^TT 3- 

rdrtfM vrtSHfa^ ^TT | 

3T3fat m ^TT ^ 

oJrHfl41 rTOlft II ^ 

TTT| _ In all these beings; c^^ftTH^fsTTcft — to attain 
to the consciousness of non-difference with Thee; ^T^TT — now; 
3TfTOTT: *T — if 1 am not fit; r^^PT — love for Thee; 

— friendliness towards Thy devotees; Jl'SHPd^ — kindness 
towards the ignorant; — towards enemies; — 

indifference (freedom from enmity); — may I have; 3T — Or, 

(if 1 am not fit even for that); vi{)d< 1 ?riPTT — with intense faith; 
arefaT — in Thy image; M-di Vi* _ eagerness to worship (Thee); 
ff ^sjrff — may (it) grow; rT^TT rdcH^di 3ffa — He who worships 
Thee in this manner also; ^cT — quickly; ^IddcHl^ld^rq — the state 
of being the foremost among devotees; T'PPTH — attains. 

8. If I am not now fit for the attainment of the 
consciousness of non-difference between Thee and all 
these beings, let me have love for Thee, friendliness 
towards Thy devotees, kindness towards the ignorant 
and freedom from enmity towards enemies. Or, may 
eagerness to worship Thee in an image grow in me. He 
who worships Thee in this manner also quickly becomes 
the foremost among devotees. 

Note: Three kinds of devotees (at three levels) are described in 
Bh. 11.2.45, 46 & 47. These three verses are condensed here. 

tffaR ftFTnft | 



^4'HMrl ?Tr5T?TTn^ 

r^rni^ *TfTb}Arqqqqft f^ft f^M 5T^5: \ 

— Thy real nature; 3TT^T — concealing; 
f^T^RTT — projecting in the form of earth, 
water, air, etc; — (^{fcTOHT <b^\\ 3TT3W 

TfcL — who whirl helplessly (in Samsara) 

because of innumerable past actions; — embodied souls; 

JKi — into sufferings galore; — pushing; cq^Ni — 

Thy Maya; *TT ^TT — may (it) not overpower me! 3rf^T 

— O Lord of the universe! (^) — O All-pervading 

Lord! tTW$Nn*J — To overcome that (Maya); r^cTT^ *rfrfr — 

devotion at Thy feet alone; — is considered capable; — 

thus; Rl&^fl — the great Yogi by name Prabuddha; 

— said. 

9. May Thy Maya, which conceals Thy real nature 
and projects this world made up of the five elements 
namely, earth, water, air etc and which pushes all 
embodied souls into sufferings resulting from their 
actions in innumerable past lives, not overpower me! O 
All-pervading Lord of the universe! Devotion to Thy 
lotus feet can alone overcome that Maya. So did the 
great Yogi Prabuddha tell Videha. 

Note: Maya conceals Brahman and projects the illusory world. 
See Bh. 11.3.6, 7 & 16. 

rd^Mdrd I 

HN l Adi Atf^rTT% 




— I; 3TTFtTT — seeing the sufferings of all 

beings; 3TF aRjdfqq'n: — having acquired sufficient 
discrimination; 3lldi4q<4t} — from a great Guru; H 3 SjMcirq 
—getting knowledge of Thy true nature; 

- (^tJTPTT TjRdlHi T' t: TTfFT TFT 

(TTTfetT: F^) — with intense devotion arising from (listening to) 
Thy'glories and deeds; FTTT dftcqi — crossing over this Maya; 
m — at Thy feet which are bliss itself; TtfeTTf — 

may 1 enjoy! TFT 3FT 3 ' — for that this (conquest of Maya etc) 
is the preliminary step; (t) WTJFT^ — O Lord of Guruvayur! 
3T$h0 l ll^ TTSTT — remove all my afflictions. 

10. Acquiring sufficient discrimination by seeing the 
sufferings of all beings, I shall get knowledge about Thy 
true nature from a great Guru. I shall cross over this 
Maya with intense devotion resulting from my listening 
to the accounts of Thy glories and deeds. May I thus 
enjoy bliss at Thy lotus feet! For that, all this is the 
preliminary step. O Lord of Guruvayur, deign to remove 
all my afflictions! 

Mote: Discrimination arises from the realisation that this world 
is full of sorrow and that it cannot give permanent happiness. Then 
the seeker goes to a Guru. Devotion arises as a result of listening to the 
accounts of the Lord’s glories from the Guru. These are the 
preliminary steps before self-realisation and the attainment of 

This verse is based on the teaching of Prabuddha in Bh. 11.3.18, 
21, 22, 31 & 33. 



Dasaka 92 

II || 

Bhakti combined with Karma 

Metre — Sragdhara 

mfa rd^i q d l ^cl % frq^UH TCTfa lft?T I 
fu TR:*'4dNi H^frT- 

4<dHd cT^ft fartl+|?> || «J 

tt: — By the Vedas; HcrfftT TTqfftt — all rituals; 3TWn7RT — 
as not meant primarily for the attainment of the results mentioned; 
ql jfniH — are described; ffrf — knowing thus; (?) — O 

Lord!; rTTf^l cqft 3TRrTTf^l ITT 1% — dedicating them to Thee alone; 

— performing them; <mft — 1 shall attain to 

Naiskarmya, freedom from the bondage of action; ft ft 4 

— in any actions forbidden by the Vedas; cjftcjTTT 

— may I not engage myself by thought, deed or word!; 

SraTVT ^ — if it is unavoidable and is (therefore) performed; 

tTT Sift' — that (action) also; ft ^ <W?T H^frf — to Thee, the Light 
of Consciousness; — 1 shall offer. 

1. Knowing that the rituals laid down in the Vedas 
are not meant primarily for the attainment of the 
(transitory) results offered by them, I shall, while 
performing them, dedicate them to Thee alone. In this 
manner I shall not be bound by the results of my 



actions. May I not do by thought, word or deed any act 
which is forbidden by the Vedas. Even if I cannot avoid 
performing some such act, I shall offer that also to 
Thee, the Supreme Being. 

Note: The Vedas prescribe many rituals for obtaining various 
results, such as enjoyment in heaven, etc. Ah these results are 
ephemeral. The Vedas do not want human beings to be engrossed 
in such temporary pleasures. Its object' in laying down these rituals 
is that, after performing them initially for those results, one should 
go on to the next higher stafe bf performing them without desire for 
the fruits and purely for the purification of the mind. In this 
manner one can ultimately get liberation from the cycle of birth and 
death by the dawning of self-realisation. 

See Bh. 11.3.44 & 46. 

This dasaka condenses Bh. 11 ch. 3-43 to the end of that chapter 
and ch. 5. 



fPTqf || 4 

After dealing with Vedic Karmas in the first verse, tantric karmas 
are dealt with in this verse. 

T^VT — O Lord!; 3T^T — other (then the Vedic rituals); 
TT HjFTTT: — Thy worship; — of the form of Tantric 

karma; T — in that also; jpJT — very attractive; — 

of pure sattva; 3f4W*jjci — Thy form dear to me; — in stone; 

— in the heart; — or in clay; — (or) in any other 

material; — invoking; TTrfq^:—acquired accor¬ 
ding to my capacity; — purified by devotion; T F^’ : — 

with flowers, fragrant substances; Pi3eb ^ — and also food 



offerings; f'Tr^T — everyday; — devoted worship; 

— performing; cqoifliq — I shall seek Thy grace. 

2. O Lord! I shall perform the other form of 
worship, namely Tantric, also. I shall invoke Thy 
attractive, pure sattvic form dear to me, in an image 
made of stone, clay or other material, or in my mind 
itself and shall perform Thy worship everyday with 
flowers, fragrant substances and food offerings, 
acquired according to my capacity and purified by 
devotion. 1 shall thus seek Thy grace. 

Note : The worship according to the Agamas is dealt with here. 
Images made out of eight substances are prescribed for this form 
of worship — stone, wood, metals like gold, etc. flour of rice, 
turmeric etc., a picture, sand, one conceived in the mind and gems : 

M TTWft ^JT 

tRfapft Mp)|H4) ItfcPTFdcmT W II 

(Bh. XL 27.12) 

Bh. XI. 3.48 to 55 is the basis for this verse. 


F<nftrUlf^r3TTr^: ^ *TT TTPJ II 3 

— Who do not have the opportunity to 
listen to the narrations of Thy stories, etc.; — women and 

men of lower social strata; Tmf: — are to be sympathised with; ^ 
STTHtTf — let them be; ^IdlflH^ldld - (cTT Wit: 3ITH^T 
h41h cimi'j) — those who have (the opportunity to) come near 
Thee; Sf^TFrTT^ — (but are yet) devoid of self-control and calmness 



— drawn towards sense-objects; 15-13^1 — those born in the 

twice-born castes; 5 t tI, $ill— alas! I pity; ^ Tjprr: — 
They perform yajnas for livelihood; q^>f«J7T — even though 
told many times; 3i r ii<T> u l<i , Tr. — they do not listen to Thee (Thy 
teachings); — because of learning and high birth; c'-di: 

— being arrogant; TTH ^ — what (misdeeds) do they not 

do!; *TT fTTf^t TT ^IT: — do not make me like that. 

3. Women and men of lower social strata who do not 
have the opportunity to listen to the narrations of Thy 
stories etc., are indeed to be sympathised with. Let that 
be so. But alas! I pity those born in the twice-born castes 
who have every opportunity to worship Thee, but are 
yet devoid of self-control, being drawn towards sense- 
objects. They perform yajnas merely as their means of 
livelihood. Even though repeatedly told, they do not 
heed Thy teachings. Arrogant because of their learning 
and high birth, what misdeeds do they not perform! Do 
not make me one like them, O Lord! 

Note : See Bh. XI. 5.4 to 9. 

faetartWIW 3T3TT ^ fatafa | 

3TT TIT: — “This wicked fellow; Pt-d R3 — his own 
misconduct; wi — to conceal; 2fj®l TP T ffcT — keeps 

shouting ‘Krsna’, ‘Rama’ etc. all the time; 41^1 — 

because of the shouts of this shameless fellow; ^ <4^rl T *fl <4 lf*f — 
many things which I want to say; fafwmPl — have been prevented 
(from being said); — who is in the habit of indulging in 



futile activities; ^ ^TcTT — my brother; ^RtfcT f^T — 

pretends to be worshipping Visnu all the time”; f'«t — in this 
manner; ^ — they (who are without devotion); Piigci*icfH 
— the wise men whose minds are devoted to Thee; — 

censure; ^flPn — and loudly ridicule; ^TT client ^TT ^TT: — 
do not make me like that. 

4. Those persons who have no devotion to Thee 
censure and loudly ridicule the wise men who are 
devoted to Thee saying, “This wicked fellow goes on 
shouting the names of Rama and Krsna all the time 
only to conceal his own misconduct. Because this 
shameless fellow goes on shouting like this, I have many 
times not been able to say what I wanted to say. My 
brother who is in the habit of indulging in futile pursuits 
pretends to be worshipping Visriu all the time”. Do not 
make me like them, O Lord! 

Note: See Bh. XL 5.7 to 9. 

^TrTRt I 


h^hi^R* \\ ^ 

Hl^i: — Human beings; ^ — in the Krta; ^cf^M — white 
and lustrous; — Thee in the form of a great sage 

(Brahmacari); cTTlf^r: — propitiate by penance; ^dRT — 

in the Tretayuga; nTtf^JTTT — bearing Sruk, Sruva, etc. (used in 
yajnas); — of red complexion; r^t — to Thee who 

art in the form of yajfias; — offer sacrifice; — in the 

Dvaparayuga; — of light blue complexion; — 

resplendent with discus and mace (3Tff: — wheel-discus); h^ihhT:— 



according to Tantric rites; flTnT — worship; f? — in this 

Kaliyuga; TTT — Thee of blue complexion; 'iji'iim — by 
chanting Thy names, etc.; HTFrf — worship. 

5. In the Krtayuga people propitiate Thee in the 
white and lustrous form of a great sage, by penance. In 
the Tretayuga they offer sacrifice to Thee as yajna itself, 
of red complexion and bearing the various accessories of 
yajftas. In the Dvaparayuga they worship according to 
Tantric rites Thee of light blue complexion, resplendent 
with discus, mace, etc. In this Kaliyuga people worship 
Thee of blue complexion by chanting Thy names, etc. 

Note :■ The form of the Lord and the method of worship vary 
from yuga to yuga. 

See Bh. XI. 5.21 to 32. 

uFjfrT m tdflfldld- 

(t) ^RmI — O Slayer of Mura!; (t) 3lftslHd — O Fulfiller of 
all desires!; H: 3T^T TTlfcT — That Kaliyuga is indeed 

victorious; T? — in which; flfjM’ild: — by chanting of Thy 
names, glories, etc.; Pi rfcr h l J T* — by effortless means alone; 
'tf^TTT — quickly; JlH — (people) get Thy grace; 

4dl<frdl<^ TtmT: 3Tfa — even those who are born in the Krta, Treta 
and Dvaparayugas; chifcbci — wish for birth in 

the Kaliyuga, indeed; — by good fortune; ^ ^ 

— us, who have been born in that (Kali) itself; (%) f^ft — 
O Lord!; — by (creating) interest in the poison of sense 

enjoyments; ^TT cjo-ciq — do not delude. 



6. O Slayer of Mura! O Fulfiller of all desires! 
Victory to Kaliyuga in which by such effortless means as 
chanting Thy names, glories, etc. people can quickly get 
Thy grace. Even those born in the other three yugas wish 
for birth in Kaliyuga. O Lord, do not tempt us with the 
sweet poison of sense enjoyments when, by some good 
fortune, we have been born in this Kaliyuga (in which 
liberation is easier to achieve than in the other yugas). 

Note: See Bh. XI. 5.36 to 38. 

FT *T f^fl r^- 

^T?TNT?1f^T^T ^ ^ || *9 

— In Kaliyuga; 7^: — there would be an 

abundance of devotees; <TcT: qfaWHfa — among them the 

majority will be in Dravida (South India); rT^ ^ — among them 
also; eblcffl rTT«M^WTcTl — the Kaveri, Tamraparm, Krtamala 
(Vaigai) rivers; ^ — and the holy Nila; — near; it- 

Rbn — a large number indeed; (%) feWt — O Lord!; qn^Ti^ — 
who have been born in this region; 3tfiT ^ — and, besides; r 'dftl 
3T5WcT7T — having some devotion to Thee; TT 3lf^r — me 
also; 3TT?lNI^’: — by binding with the ropes of desires; T 

Wf Ft — Oh! do not delude!; (t) WR — O Lord!; 

*}(fl — make my devotion to Thee complete!. 

7. There would be an abundance of devotees in 
Kaliyuga. The majority of them will be in Dravidadesa 
and even among them a large number will be on the 
banks of the Kaveri, Tamraparni, Vaigai and the holy 
Nila. O Lord, I have been born in this region and have, 



besides, some devotion to Thee. Do not.O Lord, delude 
me by binding me with the ropes of desires (for worldly 
pleasures). Deign to make my devotion to Thee 

Note: See Bh. XI. 5.38 to 40. 

rT^JT ^ 

^ cTT IT II £ 

5TTT> — Once; H^I(%T — King Pariksit; 314<*>6«i — 

the merciless, enemy of Dharma; ct 5>fef — that Xali; — 

seeing; 3Tfa - though he drew his sword to kill; 

fU<3<0 — being a knower of the essence (of things); ^T^ITT — 
because of the good features (of Kali); Rtfaenqi'} — did not kill; 
^ — in this Kaliyuga; — worship of Thee, etc.; 

— will give results quickly; 3T?T^ T rRTT — evil deeds do not 
do so — i.e. punishment for evil deeds is not immediate; — this 
Kali; r^T^ — is moreover, afraid of Thy devotees; Hi<t> ^ 
— even before (their devotion becomes firm); ffcT 

^ — if he (Kali) takes away by means of diseases, etc.; rT? ^ 
— alas! do punish him for that. 

8. Once King Pariksit saw Kali, the merciless enemy 
of Dharma and drew his sword to kill him. But realising 
the good features of Kali he did not kill him. In this 
Kaliyuga, worship of Thee will give results quickly. But 
the punishment for evil deeds is not immediate (but is 
postponed to a future life). This Kali is moreover, afraid 
of Thy devotees. But if he takes away a person by 



disease, etc. even before his devotion has become firm, do 
punish him for that! 

Note: The episode about Pariksit and Kali is in Bh. 1. chs. 16 
& 17. 

w ifoTT ^ ^ Jllftol *KH ^ 

wit: I 

*TT flvJvdW: II ^ 

(t) — O Supreme Being!; 7 Tp a f1 rTT ^ TRI^T — Ganga, 

Gita and Gayatri; ^ _ and Tulasi; cT^ _ 

that ‘Gopika candana’; dl^fll*nf^PJv31 — worship with the ‘Sala- 
grama’ (as the symbol for Visnu); rT^TT — as also 

observance of Ekadasi; r lHcju||: / — the (chanting of the) letters of 
the Lord’s names; uaiPi 3Tf^T — these eight, which 

do not need much effort; chftf 4 — during Kaliyuga; 

— by securing Thy grace in abundance; 

— lead to liberation quickly; itrT TiTT: — so 

the sages have said clearly; 3Tfa, ^TT — O Lord! make 

me devoted to them completely. 

9. O Supreme Being! Ganga, Gita, Gayatri, Tulasi, 
Gopikacandana, worship of the Salagrama, observance 
of fast on Ekadasi day and the chanting of the Lord’s 
names — these eight things which need little effort, if 
practised during Kaliyuga, secure Thy abundant grace 
and lead to liberation quickly — so the sages have 
declared. O Lord! make me completely devoted to them. 

Note : — the letters of the Lord’s names. The implication 

is that merely repeating the names even without knowing their 
meaning will secure the Lord’s grace. 


fajuiwfa ’pf: 3ttfT fain ?TT h ^ I 
tfsflt ^T^TWFT^^TR | 

dWlrMsl Pqnf^ntrq 

MNltqar r r ^ sfcr *rfrfj n *) ® 

(t) ^ — O Infinite Being; T: 3THt — Whoever; 

[grqi — giving up all (ego-centric) actions; data'll — whole¬ 
heartedly; c^t $R0| — has taken refuge in Thee; H: !JT: — 

he, thereby; — to the gods, sages; P)<2 u ll 3tfa — and the 

Pitrs (manes); — debtor; faiR: 3T — or a servant; T (*rafrT) 
— is not; TRT 3(faeT Sift — even the results of all the 

prohibited actions done by him; fartf^RT: — Thou, residing in 
his heart; 9lM^Rl — dost destroy; — therefore; (t) 
— O Lord of Guruvayur!; ^ hihI^uihi^ — all my 
sorrows resulting from my sinful actions; — remove; 

— and generate devotion. 

10. O Infinite Being! Whoever, giving up all self- 
centred actions, whole-heartedly takes refuge in Thee, 
thereby ceases to be a debtor or a servant to the gods, 
the sages and the manes. Thou dost reside in his heart 
and destroy the results (consequences or vasanas) of 
even prohibited actions done by him. Therefore, O Lord 
of Guruvayur, deign to remove all the sorrows caused by 
my sinful actions and generate in me supreme devotion 
to Thee. 

Note : All human beings are born with three debts — to the 
gods, the Rsis and the manes. The debt to the gods is discharged 
by yajhas, etc., that to the Rsis by the study of the Vedas and that 
to the manes by begetting progeny. 

This verse is based on Bh. XI. 5.41 & 42. 



Dasaka 93 

II || 

The lessons from 25 Gurus. 

Metre — Sragdhara 

This dasaka is based on Bh. XI. chs. 7 to 10. 

ft *bv\M\ r^TTtftmT?^T 
rq^T HNlfaHIfW | 

nft ^ ftftgf 

eft c^fa faftdH^d^NWJ^: || <) 

TT TWT ft — By Thy grace alone; fcwie^i — may 

I give up my attachment to kith and kin!; — with 

my mind absorbed in Thee; cqctrqi — i shall wander 

about, renouncing everything; fl'4>d 3fft — the entire 

universe; qTTTftcTFT TTt*; — seeing only as an expression of Maya; 
M IPn sjI^ l^ — because of the perception of duality caused 

by wrong understanding (which is also due to Maya); 

HfcT — when there are the concepts of ‘good’ and ‘bad’, then 
alone; ftft: — the injunctions (of the scriptures); 3T — or 

the prohibitions therein; (qqfrT) — (apply); ftftrf^ft: — for 
one whose mind is absorbed in Thee; 41 rl 4 — and who is 

(therefore) free from the notion of differences (or multiplicity); eft 
— how can there be these two — (injunction and prohibition)? 

1. It is only by Thy grace that I shall be able to give 
up attachment to kith and kin. With my mind absorbed 


in Thee, I shall wander about,, renouncing everything, 
looking upon the whole universe as merely an expression 
of Maya. The injunctions and prohibitions of the 
scriptures apply only to one who entertains the concepts 
of ‘good’ and ‘bad’ because of the perception of duality 
caused by wrong understanding (Avidya). How can 
these apply to one whose mind is absorbed in Thee and 
who is therefore free from the delusion of multiplicity. 

Note: ‘Attachment to kith and kin’ stands for ‘mine-ness’ 
(WSTT) in all forms. 

See Bh. XI — 7.6 to 12. 

PqflHqwiq $5* 5? I 

FRTfrT B ^ || * 

- (§*T: ^ — Satisfaction of 

hunger and thirst alone; — who are always intent on; 

— creatures; flfnT — are innumerable; — in this 

world; iqsiMQrqiq — because of his having the faculty of 
discrimination; Jb’T — man is superior to them; dxrotf^T: 

— that (human) birth; — is indeed difficult to get; cTT 

— Even among men; 3hcHd: 3TTcHi — one is one’s own 
friend; ^ — and also the enemy (of oneself); cdRt 

— He who, with mind absorbed in Thee; rTHTtf^T^: 3TFT 

— the means of removal of all sorrows; fH<fd — thinks of (seeks); 

H: 1% — he alone is (his own) friend; rTrf: — 

anyone else is his own enemy. 

2. There are any number of creatures whose only 
interest is in the satisfaction of hunger and thirst alone. 



In this world man is superior to them because he has the 
faculty of discrimination. Such a human birth is indeed 
very difficult to get. Among human beings also, one is 
one’s own friend as well as one’s own enemy. He who, 
with mind absorbed in Thee, seeks the means of 
eradication of the sorrows of this transmigratory 
existence, is his own friend. Anyone else is his own 

Note: cf. snrfo ^lc*Hl aTTrfcr ft 4^1^: — B.G. VI.5 

mfoM i ft i ^rfrT RtstW | 

— O Supreme Being!; — When Thy 

grace operates; ell^rl — even among common (day-to-day) 
activities in the world; ^ T — who (what) is not a 

teacher!; — the earth; fldffblnll — though attacked by 
all (by digging, etc.); — does not move (is not affected); 

cTrT ,— from that (earth); HT^nTT — real forbearance; — I 

can learn; t — O Lord!; TrTfsHWTft^ 3TfT — inspite of 
contact with various objects; — not to be tainted (non- 

attachment); 1 ?PfhTT — I can learn from the wind; 

oTRTr^ rT —- and the all-pervasiveness of the self; ^ — 

and freedom from taint; ^HMM^a^TTrT ^ ^TTcT — let (it) become clear 
to me from the sky (space). 

3. O Supreme Being! When one has Thy gi^ce, who 
or what in this world is not a teacher to him! The earth, 
inspite of being badly used, is never affected. Let me learn 
real forbearance from it. O Lord! Inspite of contact with 



all kinds of objects, the wind is never tainted. Let me learn 
non-attachment from it. The space teaches me that, like 
it, the self is all-pervasive and free from all takit. 

Note: — attachment; Wen'll tlftn: — 

trerftrT: — strong attachment. The opposite of that is aHWtfad: — 

See Bh. XI. 7. 37 to 43. 

McjfsflHlsPt ^ *tt i 

55HRT rHWciHlSpftfrT f^fT 

rt cl'^+di rd'dlflKM || Y 

^qchcj^ — Pure like water; Hl^M: — purifying; — 

(and) sweet; FIT — let me be; ^Tfeq^j — like fire; 3Tfa 

— though consuming everything; Tfa ^ W TJftnT — may I not take 
on (their) defects; cR^J ?T fT — like it (fire) in wood; ^TT 

— may I see myself in all beings; Srf^FT: 3nTRT — of the 
digits of the moon; fZ: dfe: ^ — like waxing and waning; cRTh 

— (growth and decay are only) for the body; 3lRt1 — not 

for the self; ^fcT RtSIl — thus may I know; ^ — moreover; 

— like the many reflections of the sun in 
water, (mirrors), etc.; ^dl ^ — the oneness (of the self) in 
all bodies; (font) — may I know by Thy grace. 

4. Let me be pure, purifying and sweet like water. 
Like fire which is not affected even though it consumes 
everything, let me not be affected by what I eat. (i.e. let 
injunctions about what to eat etc. not apply to me — 
may I go beyond them). Just as fire exists in all pieces 
of wood, may I realise that the same self exists in me and 



all beings. May I understand that, just as waxing and 
waning are only for the digits of the moon (and the 
moon itself is always changeless), growth and decay are 
only for the body and not for the sfelf. Just as one sun 
appears as many reflections in water, mirrors, etc., let me 
realise, by Thy grace, that the same self appears in all 
bodies (as apparently different). 

Note: See Bh. XI. 7 — 44 to 51.‘ 

*TT FT ^ 

*TT <tlRtqiq1 ftlRgfa ?R*Rrf ^qrfTR^TPft 

— Because of attachment; — 

(o^Tsfa 3TT^ Wq : ^ HP) — like the 

pigeon which met its end because of its love for its offspring which 
had been caught by a hunter; *TT FT ^ — let me not become; 
$1^3^ — like the python; MTO STITOP — eating whatever comes by 
chance; tf&q — may I put up with hunger also; 

3FTTST: Fft — let me be serene like the ocean; f^lftslPl — 

like the moth in the fire; *TT TO — let me not fall for young 

women; — like the bee; FTTHFff <J JTOT — let me take the 

essence; but; cis^ — like it (the bee);’(^) — O Lord!; 

— by trying to accumulate wealth; 3T? ^TT — 

may I not be destroyed. 

5. Let me not destroy myself by attachment, just as 
the pigeon did because of its affection for its offspring 
which had been caught by a hunter. Like the python, let 
me be content with eating only what comes to me by 
chance and let me also put ud with hunger (when I do 



not get anything). Let me always be serene like the 
ocean. Just as the moth dies because of being attracted 
by fire, let me not fall by being attracted by young 
women. O Lord! let me take only the essence of things, 
like the bee, but let me not, like the bee, meet my end 
because of desire for accumulating wealth. 

Note: See Bh. XI 7 — 52 to 74, XI 8 — 1 to 10. 

The bee takes honey from flowers. But sometimes, out of a desire 
to taste more, it stays on in the flower and when the flower closes 
at dusk, it gets trapped inside and dies. 

sflfarcrT ft *m^ftr I 

^FTT T ToT: — As the male-elephant (is caught) with the help 

of a female elephant; cRtMT *TT — may I not be caught by 

attractive women; 31 ^ — let me not accumulate wealth; 

f% ^RT^Tl— because, like honey-gatherers (who take away the 
honey from bees); cT ?crf — someone else will take it away; 

*FT^T — like the deer; TTF^Fft^: — (which is attracted) by vulgar 
music; — let me not be ensnared (by superficially sweet 

words); 5PT ^ — like the fish to the bait; 

— let me not be over-attached to food; — like the 

courtesan Pingala; — let me sleep, free from all desire; 

(§) fcPTt — O Lord!; fcf — like the Kurara bird 

carrying meat;* — because of having something to be 

guarded; — may I not be attacked by others. 

6. Let me not be ensnared by attractive women, as 
the male elephant is caught with the help of a female 



elephant. Let me not accumulate wealth because just as 
honey-gatherers take away the honey stored by honey¬ 
bees, someone else will take it away. Let me not be 
ensnared by sweet-sounding talk, as the deer is by vulgar 
music. Let me not suffer by over-attachment to food as 
the fish gets caught by being attracted by the bait. Like 
the courtesan Pingala let me sleep soundly, free from all 
desire. O Lord! Like the Kurara bird which was attacked 
by other birds which wanted to snatch the meat it was 
carrying, let me not suffer because of having possessions 
to guard. 

Note: HF I 

— meat. 

See Bh. XI.8 — 14 to 44 and XI.9.2 for detailed explanation of 
all these. 



|| vs 

— Like a very sm^ll child; — being free 

from the notions of honour and dishonour; — let me live 

happily; (t) Rwt — O Lord!; <h^Ni: ^cTT: — like the 

single bangle left on the maiden’s hand; Pittiew — 
unaccompanied; 3 fa d ’ — without the noise of 

discussions with others; dfa — let me move-about; — the 

arrow-maker; CTT^JcTTFtNh — like the commotion on the 
king’s approach; c^fUrT: — w-ith mind absorbed in Thee; TT 

— may I not be aware of anything else; hP^P^ — 

in the holes of rats; fT — like the snake; — 

in houses built by others; instil Pi — let me reside. 



7. Let me live happily, free from the notions of 
honour and dishonour, like a very small child. O Lord! 
Like the single bangle left on the maiden’s hand, let me 
move about unaccompanied, free from the noise of 
discussions with others. Like the arrow-maker who 
absorbed in his work, did not even notice the 
commotion caused by the king and his entourage 
passing by, let me, with my mind absorbed in Thee, be 
oblivious of everything else. As snakes live in the holes 
of rats, let me live in houses built by others (ie., let me' 
be free from all possessions). 

Note: See Bh. XI.9 — 3 to 15 for details of the stories. 

^ *rafH *Tt farfrfi 

— Thou; c^c^d — the universe created by Thee; 

^ — into Thyself; ^R-t — dost absorb; ffrf Mrfl^l — 

this I understand from (seeing) t|je spider; c^ftFflT — meditation on 
Thee; — confers Thy form; ffrT 

— this I learn clearly from the beetle. (Upto this, the 24 teachers 
and the lessons learnt from them have been stated). 

^ — This body which is full of filth and which will become ash 
(after death); *T3frT — is also a great teacher; *T: 

— which, on being pondered upon well; facta fa<farl ^ — 
generates discrimination (between the self and the not-self) and 
detachment; ^ 3TT — this body of mine, indeed; q^t^lUfan: 

— being afflicted by many diseases; — (does so) 




8. I learn from the spider that Thou dost absorb the 
universe created by Thee into Thyself. From the beetle I 
learn that meditation on Thee will confer Thy form on 
the devotee. This body which is full of filth and which 
will ultimately become ash, is also a great teacher. On 
being pondered over well, it will generate discrimination 
between the self and the not-self, as well as detachment. 
Particularly so, this body of mine, afflicted by so many 

Note: 1. The spider spins its web with thread produced from 
its own body and later withdraws the threads into itself. So also, the 
Lord projects the universe out of Himself and withdraws it into 
Himself at the time of pralaya. The mundaka up says (l.i.7) : 
tpm JJSH rf. 

2. The beetle brings a worm and keeps it in its hole and keeps 
on tapping the outer wall of the hole. The worm, in mortal fear, 
always thinks of the beetle and ultimately becomes a beetle itself. 
So also, the devotee, by constant meditation on the Lord, acquires 
His form. 

3. The 24 teachers may be grouped as below : 

Pigeon, fish, deer, maiden, elephant, python, moth — These 8 
teach what are to be avoided. 

Bee, honey-gatherer, Pingala — These 3 teach what are to be 
avoided and also what are to be taken. 

The remaining 13 teach what are to be accepted. 

4. See Bh. XI.9 — 21 to 25. 

^ f*F5T 

3T qrf*TF TTrT: 

WfrUWl (cw'Jn'MqSFTrT frT: ^ || % 



(t) — O Lord of Guruvayur!; $ ot — alas!; ^ 

— remove my attachment to my body; <4cv)*^dl: — 
because of love of which; ^ — towards house, 

wealth, wife, etc.; f^f^TcTT — becoming helpless (due to 
attachment); l<3 WM — people forget Thy lotus feet; 3PT 

— That body; Ip? — in this world; H<cl: — at the end; TT 
TT — merely for fire and dogs (becomes fit); IHtd W — even now 
(while alive); — the eye, ear, skin, tongue etc; 

— making us helpless; 3TcL fcL f^F^tnT — drag here and 
there; — there is none to drag towards Thy lotus 


9. O Lord of Guruvayur! Alas! Deign to eradicate 
my attachment to my body. It is because of love of the 
body that people become helplessly attached to house, 
wealth, wife etc. and forget Thy lotus feet. On death this 
body is fit only for the fire and dogs. Even while alive, 

the sense organs (eye, ear, skin, etc.) drag the human 

being here and there (towards sense-objects). There is no 
one to take him towards Thee. 

Note : See Bh. XI.9 — 26 & 27. 

T i f\ i clfi$ 

*rfrfi SCfoST ^ era | 


^ ft sra *tt faq qrf% *tt qra?t?T n ^ o 

(^) TfirrQT — O Lotus-eyed Lord!; ^T^TT ^T: — Now r itself; Tfe 
— if attachment to the body is difficult to remove; 
rTft — then; fm — removing all my ailments; era 

— at Thy lotus feet; 'Hiqtl ^ — confer firm 

devotion; — certainly, after many lives; HqfsFTT — 



attained; nfsnT — this body of (birth as) a Brahmana, 

which can confer liberation; fT — alas!; ^ fqq<t<.el, — in 
insignificant sensual pleasures; *TT ^TT f^T — do not push!; (t) 
*rr tni% — O Lord of Guruvayurt Save me! 

10. O Lotus-eyed Lord! If attachment to the body 
cannot be removed now itself, then confer firm devotion 
at Thy lotus feet after removing all my ailments. Do not 
push this body of a Brahmana which has been attained 
by me only after many lives and which is capable of 
conferring liberation (if properly used) into trivial 
sensual enjoyments! O Lord of Guruvayur! Save me! 

Note: See Bh. XI.9 — 28 & 29. 

Dasaka 94 

|| drdflM'ldt(rIH*K<t<4 , ’ 1 T*( II 

The means of enlightenment 

Metre — Sragdhara 

This dasaka is the condensed form of Bh, XI. chs. 10, 11 & 12. 

M£<uidl<{lk1flT*IMdlfc II *) 


5^1: — Those who have become purified (in mind) 
by desireless action; 5T3T^f^KT — through instruction from a great 
teacher; ^ — Thy; & — pure (free from the taint of Maya and its 



effects); — separate from the body, sense organs, 

etc; °4I><1 — all-pervading; T TT dtf — that supreme 

aspect (Parabrahman); — realise; ^ — on Thee; 

^ — the qualities of being many, stout, thin, 
etc; — by association with the bodies born of the 

three gunas; 3f^llRia — are superimposed; — In 

different pieces of wood; — of fire; *H 6 ^ L 4 ) cii 41 l <icii^llTlcllR; fg' 
— like bigness, smallness, brightness, dimness, etc. 

1. Those whose minds have been purified by 
desireless action, realise, through the teaching of a great 
Guru, Thy supreme aspect which is free from the taint of 
Maya and its effects and which is separate from the 
body, sense organs, etc and all-pervading. The qualities 
of multiplicity, stoutness, thinness, etc (which pertain to 
the bodies) are superimposed on Thee, (the Supreme 
Brahman) because of association with the bodies which 
are constituted of the three gunas. This is like bigness, 
smallness, brightness, dimness etc being attributed to 
fire according to the nature (size, etc) of the piece of 
wood on which it is seen. 

(31M|i|i<oq : m Hfsrftj 5IM: *T: d^T: 

'in<.1 <fu|: n<41: — lit by the rubbing of the 

lower Arani (fire-stick) in the form of the teacher and the upper 
Arani in the form of the disciple; — by the fire 



of perfectly clear:knowledge;: 

- (cFifaTT 3TT# rfPTT: 3TTRT rfr^TT 

n^qH^lPd: rf^ <wnU^} <W T i r iH 4 ji) — the forests in the form 
of the tendencies resulting from actions in past lives and the 
identification with the body, the world etc, caused by such 
tendencies; — being burnt away; qifui^ii^n — and when 

there is nothing more to be burnt: Iqeilf^iftald ^ — the fire 

of knowledge also subsides; 5iqt*TT cq ,+ i<Jl <9<j — that state is total 
merger in Thee indeed. 

2. The fire of clear knowledge is lit by the rubbing 
of the lower fire-stick in the form of the teacher and the 
upper fire-stick in the form of the disciple. This fire of 
knowledge burns away the forests in the form of the 
tendencies resulting from past actions (vasanas) and the 
resultant identification with one’s body, possessions, 
relations, etc. When, ultimately, there remains nothing 
more to be burnt, this fire of knowledge itself becomes 
extinguished. This is the state of total merger in Thee. 

Note: l.The Aranis are two pieces of wood by churning which 
fire is produced for yajnas. 

2.Identification with body etc — looking upon the body 
itself as the Atman and the world as real; the knowledge to be 
gained from the teacher is that the Atman alone is real and that it 
is different from the body. 

See Bh. XI.10.12. 

faWnl: STflutfcI ^ feJMKM II 3 

rqrtiiRnn: — Other than attaining to Thee in this 

manner; — for the eradication of all sorrows; 3TFT: 


— the means; T — there is none indeed; ^ 

- (3TT^T: 3*twf4 Ml^Ud 

^ffhT: ?) — (The means such as) medicines, the six gunas, the six 
karmas and' the eight-limbed yoga (see note below); — like 

cultivation; ^ — are not capable of eradicating 

sorrows completely or preventing their recurrence; f^TT’T^lT: — The 
Vedic paths; — because of difficulties which are difficult 

to overcome, such as lack of time, shortage of material resources, 
incapacity of the performer, etc; 3tf4 — are also not 

capable of being practised; clr*+xH (P-1 3TcfRTT: 3rf4 — Even if 
(somehow) their results are attained; Hfli: — they (those engaged in 
such Vedic rituals) become arrogant; eft — (and) 

forgetting Thee; ttFStfcT (flfcr) — when downfall comes; 

3FRTFJ Rimsid, TlfnT — go through endless suffering. 

3. There is no means of eradication of all sorrows 
other than attaining merger with Thee (as said in the 
previous stanza). The various means such as medicines, the 
six gunas,six karmas and the eight-limbed (Patanjali’s) 
yoga are, like cultivation, not capable of eradicating 
sorrows completely or preventing their recurrence. The 
Vedic paths (of rituals) are also very difficult to practise 
because of irremediable inadequacies such as lack of 
time, shortage of material resources, incapacity of the 
performer, etc. Moreover, those who practise them and 
get results become arrogant and forget Thee and when 
downfall comes (as a result) they have to endure endless 

Note: 1. The six gunas Hf^T (alliance), (war), TFT 

(expedition), 3TTFFT (halt), 3TP5FT (seeking shelter) and 
(duplicity) —- are the six means open to kings in dealing with 
enemies. (Amarakosa - 1504). 



2. The six karmas — those enjoined on a Brahmana — 

3TSZTTT (learning), (teaching), (performing sacrifice), 

*TTjR (do a yajna for another), TFT (giving gifts), wfnug (receiving 
gifts) — Manusmrti - 10.75 

3. Cultivation — This has to be done again and again 
every year and the result may not always be adequate. 

^ ^TTcf HK+MI 

(I) — O Padmanabha! — Than Thy 

Vaikunthaloka; ^RTTferT: ■J — where is there another 

world which is free from fear? — Because T^PT — Brahma; 
TTT^aqi^ — at the end of 2 Parardhas (100 years of Brahma’s life); 
r^tcT: — afraid of Thee in the form of Time; — even 

in Satyaloka; T ^T=T3TffrT — does not live happily; ^ — 

That being so; — who have accumulated many 

sins by unrighteous acts; Hk<m u n — of human beings in this 
transmigratory existence; ^ ^fT Til — what is to be said! (t) 

— O Bestower of boons, protector of the suffering! i (t) 
— O ocean of compassion! — therefore; ^ 

— deign to cut asunder all my bonds. 

4. O Padmanabha! Where is there a world other 
than Vaikuntha which is free from fear? Even Brahma 
does not live happily in Satyaloka, being afraid that at 
the end of 2 parardhas he will be consumed by 
Thee in the form of Time. That being so, what to say 
about human beings in this transmigratory existence 
who accumulate countless sins by unrighteous acts! O 
Bestower of boons! protector of the suffering! O Ocean 



of compassion! Therefore deign to cut asunder all my 

Note : t 1K c W : — Human beings who suffer the pangs of hell in 
this world. 

f% *T*T 

tTO $ fcKfatfl rft I 

vrilclfe^i rB hddfcl ^ cThTrft dN^+1 

fosfaw || ^ 

(t) f^Tt — O Lord! ^tTCTSzrf^ — In reality; trcf ft *PT 

— for me who am not different from Thee; — in truth; 

T — there is neither bondage nor liberation; eft ^ — They, 
however; ffT H nI R gi d — (TRTT fcTETT ^TTTTf^t rl^m^TT 

— by Thy subtle powers of Maya and Vidya; Rk ft eft — are 
created (imagined); — they are like dream and waking; 

— Between the one in bondge; ^ — and the one 

liberated while alive; cTRT^ — indeed; clNrfl ft^T — (there is) only 
this difference; — One (the bound), remaining on the 

tree which is the body; — the fruits of sense- 

experiences; — enjoys (or suffers); fto^siTr^n 3PTT ; *T — The 

other (jivanmukta) does not experience sense-objects and is 
(therefore) free from all sorrow. 

5. O Lord! I am not different from Thee in reality (in 
essence). Therefore there is really neither bondage nor 
liberation. They are only illusory creations of Thy subtle 
powers of Maya and Vidya respectively and are 
comparable to the dream and waking states. The 
difference between the ‘bound’ and the Tiberated-in-life’ 
is only this much-the former, remaining in the tree which 
is the body, experiences the good and bad tastes of the 



fruits of that tree. The latter does not do so and is 
consequently free from sorrow. 

Note: The jiva is non-different from Brahman, but because it is 
ignorant of this, it identifies itself with the body-mind complex and 
imagines that it is in bondage. This ignorance is Maya. When 
knowledge of the truth dawns, the jiva is considered as having been 
liberated from bondage. But neither bondage nor liberation exists 
in reality. The illusory snake on the rope was never there in reality 
and so the question of its going cannot arise. Everything seen in a 
dream, though appearing as real during the dream, is found to have 
had no existence on waking up. The one in bondage because of 
identification with the body, experiences all the joys and sorrows 
which pertain only to the body. The liberated one, free from such 
identification, is not affected by the joys and sorrows of the body. 

See Bh. XI.11.5 & 6 and Mundaka up. III.i.1. 

FIT || 5. 

— “The state of the jivanmukta; tfafasj — is like 
this”— ffa 3*1 tfi fa — wljat is the use of just saying so? 3 ^*' 
3* — For one whose mind has not become pure; cFJ V TTT — 
that (jivanmukti) is far away indeed; ^ftrici: — other than 

devotion; *HTT STtTT T T — there is nothing which can easily 

cleanse the mind; (f?) — O All-pervading Lord! rT^ — 

therefore; ^ — in me; cTf^T — intense 

devotion characterised by total surrender to Thee; Wi<oT: — deign 

— to create; (3T?) — by which, (I); — quickly; 

- (fcbf^ f*T?FT <T^hT: cTT 

TFT H:) — as one who has attained to realisation of Thy 


nature through a little teaching from the Guru; rq^irHI FIFJ — I 
shall become identified wiht Thee. 

6. What is the use of merely saying that the state of 
the liberated-in-life is like this or that? That state is 
indeed far away for one whose mind has not become 
pure. There is nothing which cleanses the mind easily as 
devotion does. O All-pervading Lord! Therefore create in 
me intense devotion characterised by total surrender to 
Thee. By such devotion I shall quickly attain to 
realisation of Thy nature through a little teaching from 
the Guru and shall become identified with Thee, 
(become liberated). 

*K«I £1 write ^ tjTRfte 


Bterarc ^ ^ Pnifite ll » 

— In this wojrld; — some people; — in the 

Vedas and Vedangas; HqfnrUMfl: — with their minds totally 
devoted; 3rFr ^TT ^ ^tETPrl - do not even know Thee; — what 
a pity! ft - (^«T: f^W: ?) - they are 

persons whose efforts are futile; fl> — Here; f^TrTT — for long; 

f _ a cow which does not calve (i.e. knowledge of the 
Vedas which does not produce knowledge of God); — they 

carry; — That (word) in which; IHI — which delight 

everyone; — and which remove all impurities (from the 

mind); t*cq?f)?iiqclKi: — the divine incarnations; cf^ 

^ — and Thy Form which is pure Existence-Consciousness-Bliss; 

PiuRtn — are not described; cff cjH — that word; ; T ftTSTRT — 
may I never carry (utter). 



7. There are people in this world whose minds are so 
totally absorbed in the Vedas and Vedangas (rituals, etc) 
that they do not (even try to) know Thee. What a pity! 
All their efforts are futile. They are like persons who 
keep a cow which does not calve at all. May I never utter 
any word which does not describe Thy divine 
incarnations which delight everyone and remove all 
impurities from the mind and Thy Form of pure 

Note : *n — means ‘word’ as well as ‘Veda’. Mere knowledge of 
the Vedas which does not generate devotion to God is useless. It is 
compared to a cow without calf which cannot give milk. 

See Bh. XI.11.18. 

Mpfl'jmI^1 rqT^<1 sfa || 6 

(%) — O Infinite One! ^ ^TT??T: 3T — What is 

Thy form, what are Thy glories or what are Thy actions, etc; ffrf 
ferrfa TF3 — these I do not know at all; (t) 

— O Thou who didst slay (and thus give liberation to) Sisupala! ^ 
^ — even then; — without any other thought; 

^ — constant worship of Thee alone; ^mTT — 1 shall perform 
dutifully; — Of Thy images; — 

and of the congregations of those who are devoted to Thy 
lotus feet; • — seeing, touching, etc; 

- (rf^ TJ3H T^TRt 

^4 U I( ^ TnTTT 3TTCT:) — dedication to Thy worship, 

prostrations to Thee, hymns of praise, continuous recitation of Thy 
excellences and great deeds; ^ — also may I have. 



8. O Infinite One! I have no knowledge whatsoever 
of Thy form, the extent of Thy glories or Thy actions, 
etc. O Liberator of (even) Sisupala! I shall still perform 
constant worship of Thee dutifully without any other 
thought. May I have opportunities of seeing, touching 
(the feet of) etc, Thy images and assemblies of Thy 
devotees and also full dedication to Thy worship, 
prostrations to Thee, singing hymns to Thee and 
continuous recitation of Thy excellences and deeds! 

Note: Worship of the Lord in images, association with devotees, 
singing the glories of the Lord—these are the best and easiest means 
for attaining to Him. 

The Lord gives liberation even to an enemy like Sisupala. Then 
what to say about devotees! 


<^6<ii~iiJHiei *PT I 

(t) ^ _ o Effulgent Lord! ^ ^RT: 3tf^T — 1 am Thy 
servant; ^ — whatever I get; cT^ cR( — all 

that 1 offer to Thee; *PT — For me; r qs<5l'*uJHItl — cleaning Thy 

r. t . 

temple, etc; — services (such as); S5 : — continuously; WRP1 
— let there be without any laxity (with all sincerity); 

-H — In the sun, fire, holy men, the Atman, etc; 
Ti^TT^TTF r^t — Thee, in Thy resplendent four-armed form; 
3nTT^ — I shall worship; — In me; linin': *t["^cNl 4 U 
— devotion which consists in the melting of the heart in love for 
Thee; HrftT — may (it) always flow like a torrent. 

9. O Effulgent Lord! I am Thy servant. I offer to 
Thee all that I get. Let me always engage myself, with all 



sincerity, in services such as cleaning Thy temple, etc. I 
shall worship Thee, in Thy resplendent, four-armed form, 
in the sun, fire, holy men, the Atman, etc. May devotion 
in the form of the melting of the heart in love for Thee 
always flow like a torrent in me. 

Note: See Bh. XI. 11.38 & 39. 

rqrwflriq JTfaT: Mufti'S*} | 

«lfrt»«l4 rdHIfli 

ST ^5®T qir1M^?T II *1 o 

^ — Union with Thee (Sayujya); 

— by gifts, (charity), sacrifices, 
observance of vows, and other austerities, penance, the methods of 
Sankhya and Yoga; ^TTC — is not easy to get; faift — The 
Gopis, indeed; T^fcTcRT — who had performed good deeds (and 
were therefore most blessed); r^rTT^T — by attachment to Thee 
alone; W^- — attained that supremely blissful state; 

— Even though there are many other 
devotees; 3fPR7 HfarT TT — Thou dost esteem most 

highly only their devotion; (t>) ^®r i TtHrd?T — O Krsna, Lord of 
Ouruvayur! — therefore; *T (|3 — my devotion to Thee 

alone, — strengthen; J I9M 5T — eradicate my ailments. 

10. Union with Thee is not easy to get by such means 
as charity, sacrifices, observance of vows and other 
austerities, penance and the methods prescribed in the 
Sankhya and Yoga systems. The Gopis, who were most 
blessed, attained that supremely blissful state by intense 
devotion to Thee alone. Even though Thou hast 
innumerable other devotees, Thou dost esteem most 



highly only their devotion. O Krsna, Lord of 
Guruvayur! Therefore deign to strengthen my devotion 
and eradicate my ailments ! 

Note: See Bh. XI.12.1 to 15. 

Dasaka 95 


The means of liberation 

Metre — Sragdhara 

antf a qifri»i +ti <\ - m 

jflqrq | 

ini ^ 

^ f^T gfifaT? WTO || <) 

(tj) — O Lord, the cause of the universe! W 3TT^t — 

Thou, in the beginning (at the commencement of creation); 
3i(qc^(?i— the collective form of all jivas (without 
separate individuality for each jiva); ,J d *1 cFJ — as 
Hiranyagarbha; ^nf^I'cT — didst assume; vjftdrd tfPZ( _l_ Then, 
becoming (individual and separate) jivas HNMyJHPJl^Pdd: — 
associated with the gunas of Maya (Sattva, Rajas and Tamas); 

— Thou dost manifest; ^ — Among those three gunas; 51 JS 

— which has developed well; k ’*TlKTT JTcfa — by means 

of the Sattvaguna which manifests as devotion; — 

getting rid of the (other) tw r o gunas — Rajas and Tamas; 

^ fecdl — then giving up Sattvaguna also; ThIsci: — 



unobstructed (without the adjuncts); — I shall 

remain as Thyself. 

1. O Lord, the Cause of the universe! At the 
commencement of creation Thou didst assume the form 
of Hiranyagarbha which is the totality of all the souls. 
Then, these became individual and separate souls, 
associated with the three gunas. Of these three gunas 
when Sattva becomes well-developed and manifests as 
devotion, it destroys Rajas and Tamas. Finally giving up 
Sattvaguna also, the jiva (I) shall be free from all 
adjuncts and be identified with Thee. 

Note : First Sattvaguna has to be developed, in order to reduce 
and ultimately practically eliminate the other two gunas. After that, 
the Sattva guna must give rise to intense devotion. Ultimately, 
Sattvaguna must also go — i.e one must go beyond all the gunas 
and completely efface oneself by devotion in which God alone exists 
and the whole world is looked upon as God. Then the devotee 
becomes identified with God, (or Brahman), all the adjuncts (the 
mind, ego, intellect) which made him look upon' himself as a 
separate entity dissolving completely. This is liberation. 

See Bh. XI.13.1 & 2. 

fan TifarTfa? fasranfa fraff&r 

(t) ^ — O Infinite Being! — When Sattva 

preponderates; ^I h 3 *s!7J — sometimes, indeed; T^PTU T — in 
worldly enjoyments; TTTf^I — even when their harmfulness 
is realised; HcRffr <^lRi — when Rajas along with Tamas; fltST — 
preponderates — again; — indulgence in these 

(worldly enjoyments); — is difficult to avoid; 5 ? niq^ — 



Here indeed; f^ffi ^IT: W f*T«F3lf«TW — the mind and the gunas are 
mutually linked; HlPl MqiRi — To control the mind and the 
gunas; WRt — to Thee, the Turiya; — supreme 

devotion; SIT 0 ! — is the (only) means; ffa — 

Thus didst Thou, in the form of a swan, say/(to Sanaka and his 

2. O Infinite Being! When Sattva predominates, 
sometimes the harmfulness of worldly enjoyments may 
be realised. But when Rajas and Tamas become 
preponderant, it becomes difficult to avoid indulgence 
in such worldly enjoyments again, because the mind and 
the gunas. are mutually linked. To control the mind in 
such.situations, the only means is supreme devotion to 
Thee, the Turiya. Thus didst Thou, taking the form of 
a swan, tell the sage Sanaka and his brothers. 

Note.: Turiya — The embodied soul is associated with three 
states — waking, dream and deep sleep. Beyond these three states 
is the fourth, Turiya, which is identical with Brahman. 

See Bh. XI. 13.8 to 35. 

HfnT faffidlfa 

Himi | 

—r For those devoted to Karma (Vedic rituals, etc); 
— according to their different tastes; ^iRi — the means 
of fulfilment; PiRfciiRi Hf^rT — there are many laid 

down; (^) — O Krsna! — By means of them (those 

paths); ?. m ^ r — which give only trivial pleasures; HFtTT* ^ — 
and are ephemeral (having an end); — many kinds of 



results; — can be had; W — Thou indeed; — to (Thy) 
friend — Uddhava; -1” tT%rfcPTT — as the most glorious among 
the paths for fulfilment; — devotion alone;^TJ '311*1 

— didst declare; I * u i — For those engrossed in worldly 

enjoyments, no doubt, w I*1 : — comparable to the joy 

derived from devotion to Thee; — joy; 3T **Tnj — by 

which means can there be? 

3. For those devoted to the path of action (Vedic 
rituals etc), many means of fulfilment are laid down, to 
suit their varying tastes. O Krsna! Through those means 
only results which give but trivial pleasures and are 
ephemeral in nature can be obtained. Thou didst 
declare to Thy friend Uddhava that devotion to Thee is 
the most glorious of all paths. How can people who are 
fuhy engrossed in worldly enjoyments ever experience 
any joy comparable to that flowing from devotion to 

Note: See Bh. XI. ch. 14. 

rqc^iqrqi ^T?TT: 

Fit 5*1 ^NMNr pTH 

— By devotion to Thee; — for one who is 

satisfied; (d^cii^TTT ^ — and whose other desires have all dropped 
off; 'T 7 ? tJTcT: — who moves about happily in this world; FTTp 
3TT$TT: — all the directions (all places); — would be 

full of joy; 3RPt^T MWdlH 

Hf^T^T 7 !: cTFT) — for a creature living inside water; 

— (j ust as ) there is only water everywhere; 7T 3TtT 'dci — Such a 



one (devotee); — heaven; — Satyaloka, the 

abode of Brahma; Wi: .'3' — and the many attractive 

yogic powers; *T i =w s^Tf^T — does not desire; 3n7rTT — let 
that be so; W4 ^I'lMfrirl srftT — Even in the bliss of 

liberation, which comes of its own (without his seeking it) ‘sTnTF 

— he is without desire. 

4. For one who is content with devotion to Thee, 
who moves about happily without any desires, all places 
are full of joy, just as for a creature living inside water 
there is only water all around. Such a person does not 
desire heaven or Satyaloka or the attractive yogic 
powers. Let that be so. He does not desire even the bliss 
of liberation which comes of its own, without his 

Note: See Bh. XI. 14.13 & 14. 

rT^ JnrsfrT WR?*TFTn$ || ^ 

- Thy devotee _ because of the sense 

organs not being fully under control; I a ■< l A H H: 3Tftf ^ — 
even if ensnared by sense pleasures; ^T: — again; , T^TT P^T 

3ll*+<HI'll: — being attacked by devotion itself; ‘• 4-- — which are 
weak; t§7j ^ t- by them (the sense pleasures) indeed; 3fl H 

— cannot be conquered; miRf- — A blazing fire; 

— just as (it) burns away even a huge stack 
of wood cRTT nq - — in the same way; m — when the force 

of devotion to Thee; ^ftct H^fcT — 1 burns off all sins and sinful 



tendencies; — where is the evil power of the sense 


5. Even if, because of the sense organs not being 
fully under control, Thy devotee is sometimes ensnared 
by sense pleasures, he cannot be conquered by them, 
since they are too weak to withstand the onslaught of 
devotion. Just as a blazing fire burns away even a huge 
stack of wood, when devotion burns away all sinful 
tendencies, how can the sense organs exert their evil 

Note: See Bh. XI. 14.18 & 19. 

fart m fag ngnror fasniT i 

tjgcfarngw n g || \ 

pcmisFIniq — Melting of the heart; ^ — and 

intense horripilation on the body; irfaw — and tears of joy; 
Fgrqi — without; 3T f^d — how can the mind become 

pure?; 41d^4rl - . — for one devoid of devotion; dtldMdl — by much 
austerities; fqejqi — (or) by learning; fa^ — what (can be got)?; 

— (rra Ml*lldi H tT^ 

Rl^r^jR gn: 5^T: SltGRFT:) — being 

purified by the constant application of the efficacious collyrium in 
the form of the imbibing of the narrations of Thy excellences; 3Pf 
^TTr^TT — this mind; — like the eye (by the application of 

collyrium); cff^JW — gets the knowledge of the subtle truth; 

cl <*><^1 l — by the study of any number of other works 
like Tarka, etc.; cRJT ^ — not so, indeed. 



6. Without melting of the heart, intense 
horripilation on the body and tears of joy, how can the 
mind become pure? What can one who is devoid of 
devotion get by much austerities or learning? When the 
mind is purified by the constant application of the 
efficacious collyrium in the form of the imbibing of the 
narrations of Thy excellences, it is able to know the 
subtle truth, just as the eye is able to see well by the 
application of collyrium. This does not happen by the 
study of any number of texts like Tarkasastra, etc. 

^TTST: rddiay I 

graftal Tfaf^forf^T: 

ft — I shall practise meditation on Thee; 

— with body erect and sitting firmly in a 
comfortable posture; — with the eyes gazing at the 

tip of the nose; — by Puraka, Kumbhaka and Recaka; 

—controlling the vital energies (Prana);3ldl^d farTW 
— the heart-lotus facing downward; — 

imagining as facing upward; >— above it; 

the sun, the moon and fire; — imagining; rfTf*T — who 

is on that (fire); <1 — dark blue like a rain-bearing 

cloud; <bl*ll'W — beautiful; tsjf — Thee, 1 meditate on. 

7. 1 shall practise meditation on Thee with body 
erect, sitting firmly in a comfortable posture, with the 
eyes gazing at the tip of the nose, controlling the breath 
by Puraka, Kumbhaka and Recaka, imagining the 
downward-facing heart lotus as upward-facing, 



imagining the sun, moon and fire above it and Thee, 
beautiful and dark blue like a rain-bearing cloud on the 

Note: Puraka — inhaling the breath through a nostril. 

Kumbhaka — holding the breath inside. 

Recaka — exhaling through the other nostril. 

For a detailed description of the meditation mentioned here, see 
Bh. XI. 14.32 to 36. 

— With dark blue, charming hair (*WW — 
charming); _ with beautiful resplendent fish¬ 
shaped earrings; — with a gentle smile which is like 

a flow of compassion; ^T^T^Tl hRm rl cm h lcl 1 Kl[^I'O H (^h^TPT 
°J TfH: chlRrlfiT: qftWJT oqimqi 3^T: git: ^ arf*RT*T) 

— beautiful with garlands of flowers and big necklaces (of pearls) 
which are pervaded by the glow of the Kaustubha gem (T35 — big); 

— with the Srivatsa mark; — with beautiful arms; 

cMftci 3?T cT<j) — with a soft and charming 
abdomen; — with a silken cloth looking like gold 

(in colour); J ^1TC — with charming fleshy thighs; 

— with feet which are tender like the lotus; ^T^rf 
W — I shall meditate on Thee. 

8. I shall meditate on Thee in a form having dark 
blue, charming hair, beautiful resplendent fish-shaped 
earrings, a gentle smile which is like a flow of Thy 



compassion, wearing garlands of flowers and pearl 
necklaces which shine in the glow of the Kaustubha gem, 
with the Srivatsa mark, with beautiful arms and soft and 
charming abdomen, wearing a silk cloth looking like 
gold in colour, with charming fleshy thighs and feet 
which are tender like the lotus. 

Note : This is the head-to-foot description of the form in which 
the Lord should be meditated upon. This is the limb known as 
Dharana in the eight-limbed yoga. 

This is a condensation of Bh. XL 14 — 38 to 40. 

ggtfraftii ftra 

filte r 

|| % 

(?) 3TW £$T — O Beloved Lord!; — on all Thy limbs; 

< — with growing zeal; ifcf fart ^K <1 d — fixing the 

mind again and again thus; fTT TH — among those limbs also; 
♦PTFTTT 35 r imF<i4 — cn Thy gently smiling, charming, 

lotus-face; T'-^ — 1 shall concentrate on one point; cTT 

— the mind which is thus absorbed; — in 

the non-dual Supreme Bliss — Consciousness (Brahman); 

— immersing; dt — I shall not think of anything 

else; ?frt — thus, again and again; — I shall 

remain steady in that advanced state ofjmion (with Brahman). 

9. O Beloved Lord! Fixing my mind again and again 
with growing zeal on all Thy limbs, I shall then 
concentrate on one point on - Thy gently smiling, 
charming lotus-face. Immersing in the non-dual 
Supreme Bliss-Consciousness (Brahman) my mind 



which is thus absorbed, I shall not entertain any othei 
thought. Thus again and again I shall remain steady in 
that advanced state of union with Brahman. 

Note : Krsna’s smile represents the Ananda aspect of Brahman. 

See Bh. XI. 14 — 43 to 45 which are condensed here. 

&j*M*r*i*Mi i 

trrff Tn m 4 a 1^1^ n ^ o 

(!?) yrt — O Slayer of the demon Mura!; —in this manner; 

nfa - when I ha\e mastered Dhyana (meditation) on 
Thee; TT — then; TT the 8 Siddhis such as 

Anima, etc.; ^T fi ^TT^T: THT and hearing from tar off. etc. also; 

— competing with one another; fe will, no 

doubt, come; in attaining to union with thee; 

|q^ 1 d 5 — causing delay; ^rftsPT — all these (Siddhis); ^ 
— I shall not regard (as acceptable); PT 

Thee who art the plenitude of bliss, alone; I long for; 

(l?) TT^T^ThtT — O Lord of Guruwiyur!; *TT mfe save 

me from all sorrows. 

10. O Slayer of Mura! When I have, in this manner, 
mastered meditation on Thee, the 8 Siddhis such as 
Anima, etc. and powers such as clair-audience, etc. will, 
no doubt, come to me, competing with one another. But 
all these will only cause delay in my attaining to union 
with Thee and so I shall reject them. 1 long only for Thee 
who art the plenitude of bliss. O Lord of Guruvayur! 
Save me from all sorrows. 



Note : The 8 Siddhis arc : 

1. — making the bod\ very small. 

2. HlSHI — making it very big. 

3. — making it \ery light. 

4. nft HI — making it very heavy. 

5. mftT — reaching a place by thought alone. 

6 . — to have fulfilment of every desire. 

7. — capacity to rule over others. 

8 . TTy-T-I — being free from all worldly desires. 

There are 10 more powers such as elair-voyance, elair-audience, 
etc. All these are described in Bh. XI. 15. 

All these powers are hindrances to one w ho aspires for liberation. 

Dasaka 96 


The Glories of the Lord. 

Metre — Sragdhara 

p? srsfcr htwct 

^ qf^lt 

(%) — O Thou of Infinite Glory!; — who art 

the whole universe!; HT3TTJ TT 3^1 trg - — Thou art verily the 
Supreme Brahman; ^r^RT^lT — Thou art ‘A’ among 

letters; TTT — among mantras, Om; <l5l! *T*T — among 
kings, Svayambhuva Manu; HKcf: 3Tfa — among sages, 

Bhrgu and Narada; ^ — among animals, Kamadhenu; 



Si'iqi'ii mFTTT — among Asuras, Prahlada; 'T%^TT tdrld: — 
among birds, Garuda; di'lMi 3R^rT: ^ — among serpents, 
Ananta; — Thou art; ^ — besides; flldHi — 

among rivers, the heavenly river, Ganga. 

The meaning is clear. 

Note: The Lord is the highest in each species. 

Sages are of two kinds — Brahma Rsis and Deva Rsis — Among 
the former, the Lord is Bhrgu and among the latter, Narada. 

Bh. XI — 16 to 24 are condensed in this dasaka. 

aw Hi afaw 3*53 ^ <ft*3 qmf 

aftRT am 1 

?a vjftqfta Bam aarfl aa hhsJ 11 r 

ca ^en u ^Mf aRf:-Among those who are devoted to holy men, 
Thou art Mahabali; > V« jTTTfT: a — among sacrifices, Thou 
art Japayajna; ?a cfl^ TRf: — among heroes, Partha (Arjuna); 
*T3 tTHT — among devotees, Uddhava; ^ afeRT — Thou 

art the strength of the strong; ETPT — Thou art the 

splendour of the splendrous; 3RT: ^Rd — there is no 

end to the manifestations of Thy glory; — 

everything that is clearly excellent; r3 ^[3 — is Thou alone; m 

— Thou art the individual self; <3 STOTT — Thou art Prakrti; 

— in this universe; cll^ T — there is nothing that 

is not Thee. 

Note: B.G. ch. 10. 




^?frsv^<,f| f^nfrT ?R^: U'T^nll | 

f^T qWTlftfcT r^fH || 3 

quijs$iHl u ll — For the four castes and the four asramas; 
SlfrT'f^fafeT *pf — the duties prescribed in the Vedas; ^T^TT — 
with devotion; r qot<n^q — (and) as an offering to Thee; — 

those who perform; ^FrTfcTTFt — when detachment within; 
fa^Tfd — grows gradually; IFtSRFtT: — giving up (these duties); 
FrTfF^J -lu^irqirHch — of the nature of Existence—Consciousness— 
Bliss; f— in all things which are different from 
one another; — the same; — uncaused; — 

the Cause of the whole universe; TFT — the Supreme (Brahman); 
3T£ ^frf — I am, thus; f^J5 — clear knowledge 

(realisation) of Thee; oT*F^ — attain. 

3. Those who perform with devotion and as an 
offering to Thee, all the duties laid down for their 
station in life by the scriptures, develop detachment in 
their minds gradually. Ultimately, when they have 
attained full detachment, they give up even these duties 
and attain to the immediate realisation of their identity 
with Thee, the Supreme Brahman, who art Existence- 
Consciousness-Bliss, the same in all things which are 
(appear to be) different from one another, the cause of 
everything, Thyself being without any cause. 

Note : By the word the Tatastha laksana of Brahman 

is indicated. By the word HtTTP^T dfvM l cfc — the Svarupalaksana 
is indicated. 

Detachment grows by the performance of one’s duties without 
desire for the fruit and with devotion to God. When detachment 



becomes perfect, one becomes fit for the dawn of the knowledge 
that the individual self and Brahman are the same. At this stage one 
can give up all duties and give oneself up wholly to meditation. 


'icirvi ih«t> cTT dl3- 

UR^tsf^iTT: I 

HtTjHT +44NlfrclRj % fafafedl 4 ^RTRrfiT: 

fcj<rblfrdRl ^ ^TTHT *4 tMM 5JiT«h*j || X 

51H 5)4 — The paths of Jnana, Karma and Bhakti; ffrT 

ftTTT 3tf4 — these three; — in this world; 'H 3 rt( 14 5) — lead to 
Thee; cT5 dM<J — among them; f? fa44 — towards all 

objects; f4f4wRT - for those who are detached; 5iM4h 3Tf^55R: 
TO? — there is competency for the path of knowledge; TT^rTRT 
— for those who are attached to sense-objects; 

— action which is dedicated to Thee (is the means); ^ ^ — 
Those, however; *T — who are not intensely attached; 

tol: 3Tf4 — and not also totally detached; rdRl 
^TTTHT: ? — and who have some devotion to Thee; 3T4T5T ^fannPf 
% — for them, the path of devotiom is indeed (the means). 

4. In this world the three paths of Jnana, Bhakti and 
Karma lead to Thee. Jnapa marga is suitable for those 
who have complete dispassion towards all objects. For 
those who are attached to sense objects, Karmayoga, in 
which all actions are dedicated to Thee, is the means. 
For those who are neither intensely attached nor totally 
free from attachment and who have some devotion 
towards Thee, Bhakti marga is the proper path. 

Note: See Bh. XI.20 — 6 to 8, which form the basis for this 


HR 3T ^tRSTRRRrai 5PRt 

rTFTRtH HR *^frl R^Tt TOt <JT | 

*TT ^qi^q\juiPir^H|nin<^ *ir4qe 
R fRT gjohllT ^H'^uidMlftdWK^: II ^ 

*ir4c>tlc»i — in this world of mortals; — knowledge (of 
Brahman); c^cMril — or devotion to Thee; — as a 

result of good deeds (in past lives); <T*I — people get easily; 

(t) — O Lord!; cU-HI^ — Therefore; TWf: — the one in 

heaven; dKcb: — and the one in hell; 3TT — here (on this 

earth) alone; TFR *41 d — desires birth; M d^Pifa 4 ]nIfarl — 
which is, like a boat for crossing the ocean of Samsara; — 

in this human body; ^dlrj — by good fortune; 3llfa^ <J — me 
who have entered; ^ — making the Guru the 

boatman (or pilot); ^l^ u Nldlftri: — (and) Thou becoming the 
favourable wind; dlfa^JT: — take me across. 

5. In this world of mortals, people easily get 
knowledge of Brahman or devotion to Thee because of 
good deeds performed in past lives. O Lord! Therefore 
those in heaven and those in hell desire to be born here 
alone. I have, by good fortune, got this human body 
which is like a boat for crossing the ocean of Samsara. 
Making my Guru the boatman and Thou becoming the 
favourable wind, deign to take me across. 

Note: See Bh. XI.20 — 11, 12 & 17. 

3RR> TTFfanT: 

^ *rfrTRR- 

PRHftrRfa HeJrtJN+l Htfaf 4 II \ 



— Those devoted to the path of knowledge alone; 
— by means of the upanisads; 3 TRt — and by the 
Mimamsa and reasoning; ^Ff^RT: — seeking the 

unmanifest Brahman; 3TcftcT — labour hard; ^^rKvJi^i 

^ — only at the end of many lives; — they 

get liberation; ^ — Karmayoga also; — 

is far away from the ultimate goal; 3PT vfthqRr. ^ — this path of 
Bhakti however; I ^ I^ ‘g?T — is attractive from the very 
beginning; cqRd 'HqrN— and leads to Thee very quickly; 
if cT$fat — may this (Bhakti) grow in me more and more! 

6. Those who are devoted only to the path of 
knowledge have to labour hard by means of the study of 
upanisads, the Brahmasutras, etc. and by reasoning, 
since they seek the unmanifest Brahman. They can get 
liberation only at the end of innumerable lives. 
Karmayoga is also far away from the ultimate goal of 
liberation. The path of Bhakti is however attractive from 
the very beginning and quickly leads to Thee. May this 
Bhakti grow more and more in me! 

WS TjfrT5: I 


TWTTHT^T^ rT^f^T r^qMIbrllWTTO || 

— Sage Vyasa; fTFTPT — in the. path of knowledge 
alone; 3rfcFTFT — great effort (in the form of study of many 
scriptures, etc.); — decries; ^ — but he who; 

S J TJ ^T — after hearing about Brahman (from a Guru); cacHls^Rhl 
— devotion to Thy feet; 3!< u I 3TTfcT — takes refuge in, with 
firmness; TFT ^TRT hfarL — liberation is in his hands; 



r^Tiq|oq<>-q^nl: — because of the unsteadiness of the mind; ff 
— in meditation on Thee (in Bhaktiyoga also); 

T~-h — difficulty in practising is the same; — 

that meditation also; rqc^Hi^i^m^TT — because of Thy grace and 
Thy beautiful form; iq — by practice; TT^I TvTTT $TW — 

can be quickly mastered. 

7. Sage Vyasa decries excessive effort in the path of 
knowledge alone (because knowledge without devotion 
will not easily lead to liberation). But for a person who, 
after hearing the scriptures from a Guru, resorts to 
devotion to Thee, liberation is within easy reach. 
Meditation is necessary in the path of devotion also and, 
because of the mind b£ing generally unsteady, there is 
likely to be as much difficulty in practising this 
meditation as the meditation on Nirguna Brahman or on 
the Mahavakyas in the path of knowledge. But the 
advantage in the path of devotion is that the meditation 
there can be quickly mastered by practice because of the 
beauty of the form of the Lord which is meditated on 
and because the devotee will have the Lord’s grace. 

Note: It is pointed out here that both jnana and bhakti should 
be practised together and that the one without the other will not 
yield quick results. Bhakti without some knowledge of the 
upanisadic teachings is likely to degenerate into blind belief which 
will either lead to narrow fanaticism or will not be able to withstand 
the onslaught of adversity. Jnana without bhakti will be dry 
intellectualism and will make the person callous to the sufferings of 

Bh. XI.20 — 18 to 24 are condensed here. The ideas contained 
in Bh. X.14 — 4 & 8 are also incorporated here — that jnana 
without bhakti is waste of effort and that the devotee gets 
liberation quickly through the grace of the Lord. 



ftfauui: +4 HI A 737J f^l'HdA <TO*JT^ ^ 

fa«TT^T r^rf^T Plfefl+idl <m<J<JUJT »TviMH 
'Hlfb^d T^ffqfnT H^T: 11 <£ 

^cHhc) — O Lord of the universe; Rt'tHd*! t>4hh 1 — in the 
extremely difficult path of Vedic rituals (vajnas, etc.); *TT Mlquui: 
7T — having become totally disinterested; rdlql — in listening 
to Thy stories, chanting Thy names, etc.; 916 did STS: 3TfT — and 
though having deep faith; TTTR 5T^ — to give up desires (or 
attachment to home, family, etc.); ?|cFd)fd — I am indeed not 
able; <Trf — therefore; — again and again; — with 

determination; PllpdHdi: — fixing my mind on Thee; 

5TWSHT — knowing their harmfulness; clF} jI- 1 — resorting to 
them (the sense-objects); *tfttrT 4^1 fidl — I shall strengthen my 
devotion alone; — when Thou abides! in the heart; 

H^'l — attachments; — quickly; i-rl — will be 


8. O Lord of the universe! Having become totally 
disinterested in the extremely difficult path of Vedic 
rituals (because of the ephemeral results they produce) 
and inspite of having deep faith in the efficacy of 
listening to Thy stories, chanting Thy names, etc. 1 am 
still not able to abandon desires (and attachment to 
home, family, etc.). 1 shall therefore, though resorting to 
the fulfilment of such desires, always be aware of their 
harmful characteristics and shall fix my mind again and 
again on Thee with determination. Thus I shall 
strengthen my devotion. When Thou dost abide in my 
heart, all attachments will be quickly destroyed. 



Unfa UTF faUT F <3^ 3R: TT I 

3cTt 3 JjuiJiuj HN^rH<3'<J5lft- 

^<WI ?TTnft JldffST FF ^ ^5 fafa cTTF?ft fam?TlfnR|fa 

5TTT — Once; T>f$F<J feBT: — a certain Brahmana 
^snfemT^yvjfcIHHHPl: - (3tT?FT 3TTfacTFT ^sfaf $faF faFFT Fief: 
TFT 7T:) — hav ing become purified in mind (tree from attachment, 
greed, etc.) as a result of his losing all the wealth he had earned by 
hard toil); cMl4: d'JHM- — being persecuted by the people; TF IfTF 

said thus; TFT: : FT — “other people or the time or 

my kurmas or the planets; FF *7 Id cl— are not indeed 

the cause of my sorrows; ^T: F — the mind is the cause 

of my sorrows: FT that (mind); fF — on the Atman; j 1' j mi u I 
F Iddd - superimposing the gtmas (i.e. attributing doership. etc.); 
7TFcFF7 — does everything": FfT — saying so; $TT"T — 

becoming calm (in mind); FT: — he attained to Thee; (F) fTFT 
— () Lord! FF T — for me also; FTF9TT fa9tlpAi - that kind of 
peace of mind; TF — give. 

9. Once a certain Brahmana lost all the wealth he 
had earned by hard toil. As a result he attained 
discrimination and became free from attachments, 
greed, etc. He was, however, persecuted by the people. 
Then he said — "Other people or the time or my karmas 
or the position of the planets are not the cause of my 
sorrows. The mind is the cause of all sorrows, because 
it superimposes the gunas on the ever-free Atman and 
attributes to it doership, enjoyership, etc.”. With this 
knowledge he became absolutely calm in mind and 
ultimately attained to union with Thee. O Lord! Give me 
also that kind of peace of mind. 



Note: This is a condensation of eh. 23 of Bhagavata XI. There 
was a Brahmana who was a thorough miser and would not give even 
a single coin to anyone, nor would he enjoy his wealth himself. He 
was therefore hated by all and when he lost all his money, people 
began to torment him in all possible ways. Misfortune generated 
discrimination in him. Instead of blaming others for his sufferings, 
as people generally do, he realised that all sorrow was due to 
‘Avidya’ or identification with the body and mind, which are made 
up of the three gunas.